- Sar Bachan Poetry Part 1 - Table of Contents

Discourses of


Translated by

S. D. Maheshwari, M. Sc.


Personal Assistant to Babuji Maharaj

R A D H A S O A M I  S A T S A N G

Published by : 

S. D. Maheshwari 

Soami Bagh, 

AGRA - 282005  INDIA

Copyright © 1978

All rights reserved.





1-Very great is the bondage of the body.  Total is the captivity, and strange the curtain. The  apertures formed in the body also open outward.  The doors to the internal apertures are totally  blocked. Heavy barriers have been imposed; it  is difficult to penetrate them. The captivity is  very great, indeed. Surat, which is an emanation  from the Supreme Being, has got into this captivity and , is becoming one with the body and the  mind. When the mind, which has been asleep for  ages, wakes up, then, of course, emancipation of  Surat can be effected. 

The Guru helps you proceed further. Your mind,  asleep for ages, will then awaken. Passing through  Banknal, you will come to Trikuti and then to Sunn,  and see the Man-sarovar lake. The region where Hansas (celestial beings) abide in all gracefulness, is exceedingly fascinating.

(S. B. Poetry 1, p. 477, cs. 14-16)

2-It is not only one or two Surats but innumerable Surats which have been imprisoned, nay, this  region as a whole is in captivity. This captivity  has been imposed by Kal. The entire creation  brought about by him is in captivity. When a being  or denizen of Sat Desh makes his advent here and  gives out the secrets thereof, and takes the Surats  there with him, then, of course, release from this  captivity can be attained. Otherwise, it is not in  the power of anybody to get release from this  prison-house by his own strength and exertions.  3-Such a being, who is a denizen of Sat Desh,  is called a Sant-incarnate. When this earth comes  in front of Sat Lok, a Sant-incarnation takes place.  It is, then that Jivas are redeemed. This region is  an alien region, a stronghold of Kal. Detach yourself from here, fix your attention within, penetrate  the Til with the help of Virah (yearning) and Prem  (love , unite with the Holy Feet, listen to Shabd,  drink nectar, leave this region and repair to that  above. This is what constitutes Sant Mat. The  rest are all Kal Mat, or Mana Mat.

4-The mind, which is an emanation from  Kal and is his advocate, is always after the Jiva.  It is not easy to get rid of it. Unless the Jiva  adopts Saran of Sants, his task cannot be accomplished. Also, there should be no undue haste in  the matter. Progress is made gradually. Actually,  progress is made at a great speed, but as the Jiva  expects his task to be accomplished instantly, the  progress appears to him to have been delayed.  He should go on attending Satsang and performing Abhyas patiently. He can be redeemed from the  ocean of existence only when all worldly hopes and  desires are given up and a longing to reach Sat  Desh is engendered.

5-Kal has badly beguiled the Jivas. He has  kept all entangled in outward rites and rituals.  Even if he revealed any internal secrets at any time,  they, too, were concerned with regions within his  own jurisdiction. He kept hidden the little knowledge he had of the region beyond, viz., Sat Desh.  All the Jivas are entangled and lost in pilgrimage,  fasting, idol worship and knowledge and learning.  They have no knowledge as to where their true  abode is and how it can be attained. On seeing  the Jivas in such a plight, Radhasoami Dayal  graciously incarnated Himself as Param Sant and  made His advent here. He revealed His own secret Himself.

Kal has badly beguiled the world. How far should  I go on describing it ? 

(S. B. Poetry 1, p. 202, c. 1)



6 (1)-What is the essential requisite for the  correct performance of Parmarthi activities ? The  answer is quite clear; one should have a longing  for Parmarth within. One may live in the world  and also engage in the activities of the body and  the mind, but there should be a Parmarthi longing  all the time, never allowing worldly desires to gain  the upperhand.

7 (2)-Mere intellectual understanding or conviction will not serve the purpose. One should  actually feel the need and importance of Parmarth.  For instance, a woman's love essentially centres  round her husband, but there are her mother-in law, father-in-law, brother-in-law and sister-in-law in the  family, her behaviour with them, is also one of  sere ice, respect, and love, but the chief object of  her love and adoration remains her husband. The  attachment she develops for them is due to her love  for her husband. If the husband asks her to accompany him to some distant land, she instantly  gets ready, regardless of all her connections with  the other members of the family. Similarly, although a devotee lives in this world, yet, it is the love of  the Lord that always remains uppermost in his  heart, and he has no love for or attachment to any other being or object.

By grace, the disciple gets worldly prosperity, i.e.,  affluence in food and wealth and oft-spring or progeny and the pleasures of the world along with  spiritual progress. Such, however, is the grace of  Sat Guru that no attachment is felt for the world and  the disciple does not get entangled in it. His Surat  remains pure in the company of Guru with his  attention steadfastly fixed at the Holy Feet. A contact is established with Shabd. Guru, out of His  mercy, bestows all these gifts. The disciple does not  know what to beg for.

(S. B. Poetry 1, p. 210, cs. 8-11)

8 (3) -Because of worldly desires and inclinations, Surat has got entangled in the body. When  Parmarthi longing becomes predominant in it, it  will become free from bondages, attachments and  the body, and on attaining an incorporeal state, it  will merge in the formless. There are many people  who come even to Satsang cherishing such worldly  hopes and desires that their marriages be solemnized and they be blessed with a son. Even while  paying obeisance at the Holy Feet, they internally  pray that they may get a male child. When they  offer Bhent, they pray for such things internally.  Imagine then, what benefit can such Jivas derive  from Satsang, when desire for the enhancement of  wealth and progeny is so deeply embedded in  them?


So mad are the people of the world 

That love and devotion, they know not these.

 If cometh one, will one beg for a son, 

Do bless me with this, 0 Guru please 

Woe-afflicted cometh another, 

Mercy on me do have 0 please 

A third one cometh to beg for wealth, 

Offering a rupee to accept 0 please ! 

Seeketh a fourth one wedding solemnized 

As if these all would the Guru please. 

None in fact is a seeker of Truth, 

All are but clinging to unrealities. 

Sayeth Kabir, Listen 0 Sadhs please, 

What can be done to the blind as these ?

9 (4)-A person may not be able to perform  Bhajan, Dhyan and Sumiran correctly, but if he is  imbued with a Parmarthi longing, then he has,  verily, become the Lord's own. He is the trusted  one. Mercy and protection are always with him.  In Rajasthan many women are married by proxy to  their husband's dagger or Dupatta[1]. Though they  have never seen the faces of their husbands, they  resolutely observe the vow of fidelity. In a like  manner, if a devotee has not yet met the Lord, he  should, nevertheless, cherish no desire other than meeting the Lord. If any other desire is there, the vow of Pativrat Pativrat (fidelity) is not perfect; an element of infidelity still persists in him.

There can be no meeting ground between a Pativrata (faithful wife) and a Vyabhicharini (a woman of loose character). The former has only one husband, while the latter has many.  A faithful wife adores her husband alone. She does  not like the presence of any one else. A lion's cub  does not eat grass even if it has to starve for days  together.

0 Lord ! Thou art the only Master to a Pativrata.  Save Thee, she has none. All the twentyfour hours  she remembers Thee alone. She is blest with eternal  union with Thee. 

A Pativrata (faithful wife) goes on adoring her Lord. She has unflinching faith in Him. Absorbed, as she is, in the thought of the Beloved, her attention is not diverted to any other direction.

(Sant Sangrah Part 1, pp. 43-45, cs. 1, 4, 10 and 17)

10 (5)-What is the aim and object of worldly  people ? Only enhancement in wealth and progeny !  Those, who have adopted the Isht of gods and  incarnations, are taught that they cannot secure  salvation unless they have a male off-spring. They  are thus led to entertain worldly hopes and desires  even after their death. They bargain with the deity  of their worship that if they beget a son they will  make an offering of five rupees to him. All the  faiths and religions prevalent these days are outright self seeking and entrapping.

11 (6)-What worldly tendencies are lurking  within, can be realized during Bhajan or in the  state of dream. For example, take the case of Moh  (attachment). If one is attached to one's wife, one  definitely thinks of her during Bhajan and dream.  But when cleansing or purification has been effected,  one will no longer be reminded of any one, nor  will one feel upset over others' sorrows and sufferings. In this way, one can judge what desires are  lurking within.

12 (7)-Total negligence or indifference is also  not desirable since one has to carry on with worldly activities as well. Just as we weigh a thing in a  balance, so also should we weigh Parmarthi desires  and worldly attachments, one on each side of the balance. If, at present, the pans are not evenly  balanced, they will eventually come to balance each  other, but if the pan on the side of worldly attachments, weighs heavier, then one is bound to be  deceived. It shows that one's inner self is filled  with worldly desires. One, who is filled with worldly  desires shall remain deprived of the Lord's Darshan  inspite of one's engaging in Bhajan and Satsang day  and night.

13 (8)-Even if a devotee is quarrelsome by  nature or has any other defect, it does not matter.  There are women who are shrewish and whose activities are unsystematic, but who are very staunch  in observing the vow of fidelity to their husbands.  Similarly, if a devotee is very quarrelsome, but if  his longing for Parmarth is true and sincere and he  has no desire other than meeting the Lord, then his  vow of fidelity is perfect. Such a devotee alone is  the darling soul. He is the beloved devotee of the Lord. 

A Pativrata (faithful wife) may be dirty, dark, clumsy  and ugly, but she is a paragon of noble qualities.  I can sacrifice crores of beauties on a faithful wife's  appearance.

A faithful wife may be uncouth and ugly and wear  a necklace of glass beads, but she outshines other women, like the sun and the moon. 

A woman of loose character seeks sensual pleasure all the twentyfour hours. How can the Lord be pleased without sincere devotion, asks Kabir.

(Sant Sangrah Part 1, pp. 43, 45, 89, cs. 3, 16 & 7)

14 (9)-To err is human. Who is free from  errors ? If one has not committed a sin in the  present life, one might have done so in one's  previous lives. Hence, all errors and mistakes are  forgiven. Look at Valmik. He was a fowler. There  is no deed more heinous than fowling. But, what  spiritual status he attained later on, is well known to everybody. He composed the great epic, the  Ramayan. In short, one is made the Lord's own  if there is a Parmarthi longing in one, no matter  if one has some blemish or defect. On the other  hand, if one is bereft of a Parmarthi longing and  entertains some other desire within, one shall  remain deprived of the attendance at the true  Darbar (Court) of the Lord even if one attends Satsang, renders service and remains near day and night. One has no access there 

He (Kal) was deeply engaged in the Sewa (service)  of the Purush, but inwardly he was cherishing some  other desire. He disclosed his mind thus, "O Sat Purush ! 0 Merciful and Giver of all things ! Grant  me sovereignty over a separate domain, and furnish  me with the seed of Surat. Life in the region of Yours does not suit me. Your region is not to my  liking". Hearing this, the Purush replied, "Get out  from this place. You are a nuisance here".

(English Prem Bani, p. 308, cs. 23-27)



15 (1) - Very exalted is the status of Upasna  (worship). To contemplate, with love and affection,  the form of one's Isht constitutes Upasna. Even if  one's Surat and mind withdraw and one derives  pleasure and bliss, but if there is no Bhakti  or Prem (love or devotion), all one's activity will fall in the category of Karma (endeavour). It will not be considered as Upasna (worship).

16 (2) - In the beginning, of course, Karma  (endeavour) is necessary Karma (endeavour) is  fundamental, but its aim and object should be  Upasna. There are gradations in it. First, there  is endeavour, and then follows worship Everybody  can introspect and verify whether the Parmarthi activity he is engaged in is Karma or Upasna if  there is love, the activity will fall into the category  of Upasna, otherwise, it is Karma. Full cognizance of Mauj also dawns on one only when Upasna begins. A devotee always acts in such a way as may win the pleasure of the Lord.

17 (3) -- To make endeavours is necessary and  obligatory. An oyster's job is to open its mouth  and it is for the Lord to pour down rain. If one  does not even open one's mouth, or make endeavours, how will mercy descend ? When a devotee  unites with the current of the Holy Feet, his Surat  gambols in the current of nectar, like fish in water.  In short, all Parmarthi activities performed without  Preen are dry and vapid.


(Prem Bani Part 3, XX / 6, 1)

All endeavour is dry and tasteless without love.  It is not to my satisfaction in the least. Grant me the bliss of Shabd within.

18 (4)-On whomsoever the Lord chooses to  confer His special grace, He bestows on him a  particle of Prem. This gift is at the discretion of  the Lord. Except Radhasoami Dayal it is not  within the power of anybody to bestow the wealth  of Prem. Pleasure and bliss are inherent in Prem.  He, who is intoxicated with Prem, forgets all about  Karni (spiritual endeavours). What is Karni to  such a one, after all ? Nothing but to wait in expectation, like an oyster waiting for the drop of   Swanti rain. In short, to remain hopeful is the Karni of a devotee.

19 (5)-When Prem dawns, all evil tendencies  like Kam (lust), Krodh (anger), etc. are destroyed.  Only the Beloved remains and the rest is all burnt  away. So long as there is no love, it is like beating  about the ant's hill. The snake is sitting inside;  it should be killed. Unless love is engendered, the  snake, viz., the mind, is not subdued. When love  dawns, all evil propensities within are annihilated. 

Love is the flame, which when kindled within one's  heart, burns away all except the Beloved. When  one is imbued with love, everything else is discarded. Only the Beloved remains, all else drifts away. All praise to thee, 0 Prem (love) ! Thou art  pure and unalloyed. Besides the Beloved, thou hast burnt all.

(English Prem Bani, p. 292, cs. 137-139)

20 (6)-So long as ego is rooted in one's mind,  there is no Upasna. One has not yet come in the  grip of the falcon of love.

The bird of mind continues to fly in the sky of passions and desires, until it is gripped by the falcon of love. Where falcon dwells, no other bird stays. Similarly, when love is awakened in the heart, there is no room for Karma (action).

(Sant Sangrah Part 1, p. 97, cs. 42-43)

21 (7)-Ego or pride is of many kinds - of caste  and community, of lineage and pedigree, of position and authority, of talent and skill and of  Parmarthi endeavours: Except the Supreme Being  Radhasoami Dayal there is none in the three Loks  who has the power to subdue ego and pride. 

It is easy to abandon gold, easy to forsake woman but difficult to give up pride, ego and jealousy. What of it, if you have given up Maya ? You cannot give up pride. Pride has lowered many a Muni (sage). It devours all.

(Sant Sangrah Part 1, p. 108, cs. 1-4)

 Blacken the face of ego and set fire to the sense of  honour and prestige. Banishing these evils, devote  yourself to Nam. Ego and pride are the bitches in  the court of Dharam Rai. They are destroying the  whole world. Drive them out with the stick of  humility.

(Sant Sangrah Part 1, p. 76, cs. 3-4)

22 (8)-If a devotee is endowed with any talent, skill or strength, they all are but the gifts from his Beloved. If he has ego in him, it will have to be annihilated. It is beyond the power of a Jiva to annihilate ego by himself. Radhasoami Dayal goes on snatching away his ego in all possible ways -. by subjecting him to quarrels and wranglings, shocks and jolts and to repeated blows. 

Sat Guru protects and nourishes you every moment.  He removes your ego. Always remember the holy  feet of Sat Guru. Do not get annoyed or displeased  with Him.

(S. B. Poetry 1, p. 416, cs. 3-4)    

23 (9)-So long as the root of the tree is not cut,  new twigs and leaves continue to sprout forth. If  the tree is to be totally destroyed, its root should  be cut first. Again, when the central bead of a rosary is removed, all other beads fall apart automatically. In the same manner, Radhasoami Dayal  first strikes at the ego which is the root of all evils. It is on this that He has His eye all the  time.

24 (10)-The reason is that when the Jiva indulges  in other evil propensities, he repents within afterwards and considers himself unworthy. This helps  exhaust the evil propensity within. But when somebody praises him, he feels puffed up. This, on the  contrary, results in the diffusion of his Surat outside. There is no remedy for it except the benign eye of Radhasoami Dayal If some other person  calls him worthless, he starts quarrelling; but if one  really considers oneself to be unworthy, one should not become angry.

25 (11)--In truth, one's ego is annihilated only  when one comes in contact with a Perfect Guru.  If, on the other hand, one meets a false guru, the  latter will flatter and entertain one He, who is a  true Guru, sometimes treats the Jivas with love and  affection, and at other times He applies pressure  on them and thrashes them. In short, when devotion is awakened, a devotee throws away his ego  by repeatedly plucking it with both the hands..  Gradually, he reaches the stage of Upasna.





   26 (1)-Often Satsangis think that just as they  attend to their daily worldly business, they can also  perform Parmarthi activities quite easily, but they  are wrong. When Surat withdraws a little during  fever, one is rendered totally helpless. Surat has  not yet withdrawn from the plane of Antah-karan.  When its withdrawal takes place, it will amount to  treading the very path of death. At present, one  has no knowledge of the pain and suffering one has  to undergo in traversing that path.

27 (2)-It is good to hear Shabd or get bliss or  have occasional glimpses of higher regions, but  from this alone one should not conclude that one's  task has been accomplished. Learning A B C helps  in reading books. It does not mean that one's task  is accomplished by a mere knowledge of the  alphabet and one should feel satisfied. Similarly,  listening to Shabd etc. is helpful, but the task one  has to do is to effect withdrawal of one's Surat and  mind from each and every pore and nerve of the  body as at the time of death, and this has to  be done during one's lifetime. All have to pass  through this condition or process one day. Only  a true Parmarthi knows what pain one has to  undergo at the time of death. He alone endures  every kind of embarrassment and wretchedness,  nay, he even remains prepared to forsake his body.

28 (3)-It does not matter if one feels contented  on getting wealth and authority in the world, but  to feel satiated in Parmarth on securing a little of  bliss or on listening to Shabd is very harmful.  It is a very difficult and dangerous path. One will  have to undergo the process of death while alive,  before one can become a Sadh. Only when one  does away with one's vigour and strength that one  will submit, "0 Lord ! I am powerless. If Thou  dost not help me I cannot proceed even a step  further". When one is thus humbled and becomes  helpless, one prays from the innermost recesses of  one's heart and cries out for help like a drowning  person. Only a spiritual practitioner knows of the  agony he has to suffer, the rest are unaware of it.  


The night is dark and sinister waves are rising and I am caught in a whirlpool. This is the condition I am in. What can those, who live on the shore and have not been overtaken by such a calamity, know anything about it ?

29 (4)-Worldly people are totally unaware of  that suffering; even many Satsangis do not know  what suffering the elevation of Surat entails.

39 (5)-The mind is so vicious that it does not  want to sit for Abhyas at all. At the time of  Bhajan one feels itchy or a mosquito-bite in one  part or the other of the body or one comes to think  of some other work to be attended to. One should  control the mind with some amount of severity,  and the day the mind plays greater mischief, one  should sit in Abhyas for two hours at a stretch  instead of half an hour, or should just remain  sitting with eyes closed, taking care that one does  not become drowsy; then also the constituents of  the mind will be shattered.

31 (6)-In Dhyan, there is coolness, purity and  composure, and love is aroused. Guru's form is the  key, as it were, to open the inner lock. 

If you do not become oblivious of the key provided  by the Guru, the inner lock will be opened in a moment.

(S. B. Poetry 2, p. 242, c. 11.)

Therefore, open the door to Shabd with the masterkey supplied by the Guru.

(S. B. Poetry 1, p. 462, c. 13)

Kabir says, "Shed all fear, 0 Hans (devotee), I shall show you the key to open the lock.

(Sant Sangrah Part 2, p. 83, c. 5)

32 (7)-Without love, Dhyan cannot be performed  correctly. That is why greater emphasis has been  laid on performing Sumiran of Nam. With Nam, there is Nami (deity). Access to Nami can be had through Nam, 

When I got a glimpse of the splendid refulgence  of the Holy Name, I sacrificed my heart and soul  at the Name of the Guru. The thirst of the thirsty  was quenched by the current of Nam (Name). Such  is the nectar-like sweet water of Nam ! There is no  difference between the Nam and the Nami (Supreme  Being). The refulgence of Nam displays the  splendour of the Beloved. You will see the lovely  face of the Beloved if you apply the rub-up of  Nam to your heart daily and regularly. If your  heart is imbued with the remembrance of Nam,  surely you are in the company of the beloved Lord.  Associate with Nam, if  you want to have Darshan  of the Supreme Being. Union with Nam is union  with the Supreme Being. You will have access into  the Abode of the Lord if you soar high by the support  of Nam. Never get tired of Sumiran of Guru's Nam.  If you engender love for Nam, you will be blessed  with the love of the Lord.

(English Prem Bani, pp. 289-290, cs. 114-121)

33 (8)---A devotee should imbibe Nam in his breath, and perform worship and repetition of Nam  constantly. When Sumiran (repetition) of Nam is  perfected, Dhyan will also be performed correctly.  Then it is up to the devotee to perform Sumiran  separately or along with Dhyan. Sat Guru is of the  form of Shabd. Therefore, in contemplating Guru's  form, one will also be associating with Shabd at the  same time. The three -- Nam (Name), Rup (Form) and Shabd - merge into one in each region, one  after another. Also, it has been said in unequivocal  terms that –

The form of the Guru is enshrined in their hearts. Really, they are with Guru all the twentyfour hours.  Those who perform such devotion, attain the bliss  of Nam. They repeat the Holy Name the way a  thirst maddened Papiha cries for a drop of Swanti  rain. When, by constant repetition of Nam, their  Surat is awakened, they hear Shabd internally.

(S. B. Poetry 1, pp. 44-45, cs. 9-12) 

First, when one performs Sumiran of Nam, love for Guru will be awakened, and then will Shabd become audible.

34 (9)-Often people do not perform Sumiran.  They lay more stress on Abhyas from the very  beginning. The result is that they either become  of the form of ego or they begin to pose as adepts,  or, turning cold and indifferent, they give up the  spiritual practices. In short, nothing can be accomplished by one's own efforts. Shabd too will become  audible by the grace of the Guru. So long as Gurumukhta (devotion to Guru) has not developed, Surat's ascension can never take place. 

Those who work hard at Shabd Yoga without devotion to the Guru, are foolish. Shabd will become  audible by the grace and kindness of the Guru.  He draws your Surat upwards. Without Gurumukhta (devotion to Guru), Surat will never rise, nor  will Gagan be pierced and Nam obtained. Gurumukhta (devotion to Guru) is the root and foundation  of all. Other methods are only branches.

(S. B. Poetry 1, p. 265, cs. 28-31).




35 (l)-The spiritual experience one may have  in the practices of Sumiran, Dhyan and Bhajan in  the beginning should not be taken as full and  complete. Rather, one should remain hopeful of  getting more and more of internal realization. If  one has no internal realization at all, then it is  Bachak-Gyan'. It is knowledge theoritical, but not  realization; such a one is given to learning but not  devoted to practices. As one makes headway in Abhyas, one will go on having ever-new experiences.  It is with a definite purpose that the whole of the  secrets have not been revealed in the Bani. As one  advances internally, the secrets will unfold themselves to one automatically, stage by stage. A  partial realization is not enough. One should  always remain hopeful of getting more and more  realization.

36 (2)-Whatever has been said in the Bani is  no mere verse-making. As far as possible, things  have been described in a nut shell, and not by way  of elucidation or elaboration. One will realize this  when one becomes Paragraph_36Murid. Murid means dead.  When the current of Surat penetrates the third Til,  1. Sophistry. Theoretical, academical and bookish knowledge as opposed to knowledge resulting from self-realization and spiritual practices, one becomes dead, as it were. One will become a  Murid when one gets detached from the body, and  to some extent from Karmas, and penetrates the  third Tit.

37 (3)-Certain practitioners of Sant Mat, on  hearing the different Dhuns (sounds) within, begin  to pose as adepts, like many Sadhds who are getting  themselves worshipped. Acquisition and display  of Siddhi Shakti (supernatural powers) as prevalent among certain religions, is strictly forbidden in Sant Mat. This aspect of Kal is very subtle, and a practitioner of Sant Mat must avoid it by having internal spiritual realization.

38 (4)-Another net cast by Kal is that he sets  up two or three persons to praise the Jiva, and the  latter gets puffed up by their praise and flattery.  This keeps his attention diffused and spreading  outward. It is with regard to this that it has  been said

Put up cheerfully with the reproof, rebuke and admonition by the Guru. Leave aside the flattery  of the fools.

(English Prem Bani, p. 283, c. 62)

 He who sees his own faults and blemishes, will soon become perfect and reach the end of his journey.  But an ignorant person who considers himself to be  perfect, will ultimately lag behind on the path of  Truth.

(English Prem Bani, pp. 284-285, cs. 78-79)

39 (5)-In short, Sant Mat is the true and real  path - difficult and arduous, as well as straight  and easy. No one can understand it. It has  been said

The hidden mysteries of the human microcosm  unfolded themselves to me. By the grace and kindness of the Perfect Guru, my task is being accomplished. When my Surat caught hold of the Dhun  (sound), it at once ascended to the Asman (sky,  heavens). It became fit to abide there. All sorrows  and griefs were annihilated then.

(S. B. Poetry 1, pp. 534-535, cs. 5-6)

40 (6)-When the hidden mysteries of Pind  unfolded themselves, then only Surat, catching hold  of the Dhun (sound), ascended upward. Now, ask  these people what do they know about Pind, how  was the creation evolved, and what powers are at  work ? They know nothing. They only acquire a  little Siddhi-Shakti or the power of artful display of  trickery and become self-styled Mahatmas (high souls). For example, a certain person tells an examinee that he will pass the examination. When  the examinee actually gets through, he instantly  develops faith in that person and the latter becomes  an acknowledged Siddh (miracle-man) in no time.  All such people are ignorant. They have absolutely  no idea of what Sant Mat is.






(Sant Sangrah Part 1, p. 60, c. 12)

41 (1)-He who is intelligent, understands by  hints, but a fool does not, even if one tries hard to  convince him. It is better to keep mum with such  fools. He who has no knowledge of the opportune  moment nor of the mood of the officer while  dealing with him, is a fool. Before making any submission to the officer, one should always keep in  mind his mood and look for the right moment.

42 (2)-Anecdote -- There was a certain king.  Once his queen said to him how great an injustice  it was that the poor gate-keeper, who kept watch  and worked day and night, got only four rupees  per mensem, whereas the chief minister, who did  almost nothing and only worked a bit here and a  bit there for an hour or so, was paid two thousand  rupees; why so ? The king replied "All right, my queen, let me show you some fun". He sent for the gate-keeper. When the gate-keeper came, the king said to him that he had heard that the bitch,  at the gate, had given birth to pups. He asked  the gate-keeper to go and see. The gate-keeper  came back submitting that it was indeed so. The  king then enquired how many pups were born. The  gate-keeper replied that this he could not tell. The  king asked him to go back and count their number.  On returning, the gate-keeper said they were four.  The king then enquired about their sex. The gatekeeper replied he did not see that. He was sent  again. On coming back he replied that two were  male and two female. The king then enquired  about their colour. The gate-keeper said that he  did not observe it. He was sent again. He came  back and said they were black and white. The  king asked how many were black and how many  white ? The gate-keeper said that this he did not  count. He was again sent. On returning, he said  that two were white and two black. The king  further enquired whether the males were white or  black ? The gate-keeper answered that he did not  see that. In short, the gate-keeper came and went  a number of times. Thereafter, the king summoned  the chief minister and told him that it had come  to his knowledge that the bitch had given birth to  pups. He asked him to go and find out. The  minister went out, and on his return submitted that  four pups had been born, two were dogs and two  were bitches, the dogs were white and the bitches  black, and such and such arrangement had been  made for their maintenance. Thereupon, the king  asked the queen if she had marked the difference  The gate-keeper was like an ox, who acted only in  the manner he was pushed, whereas the minister  gave answers to all the queries without being asked,  and he also made all the necessary arrangements.  The queen admitted, "Undoubtedly there is a lot  of difference in understanding by hints and understanding by spoken words. A hint is enough for  the wise, while for the foolish, even spoken words  are useless".

43 (3)-He, for whom the discourse is being delivered, will catch the hint if he is wise. He, who is  ignorant will enquire from others as to whom the  discourse is meant for. As it is, the light of the  discourse spreads in all directions, but at times a  discourse is meant for some particular person, but  very few grasp the hint. As a matter of fact, the entire operation is being conducted through signs  and hints. Our grasping power being poor, we do  not understand.

44 (4)-When Huzur Maharaj used to say something by way of hints, the Satsangis who heard Him  considered it to be correct at that time, but later,  when they dispersed, their mind played tricks,  and eventually they acted as per the dictates of  their whims and caprices. This is not right understanding. How can mercy descend on such Jivas?

They never care to realize the will and pleasure of the Guru. How can grace and mercy of the highest abode descend on them ? 

(S. B. Poetry 2, p. 195, c. 15)

45 (5)-So long as one is given to doubts and  misgivings, one is under the sway of the mind.  If the current of Prem awakens, all one's activities  would become right, and one would even forget all about one's body and mind. Otherwise, one's condition will continue to be dull and dry.

46 (6)-Anecdote - Guru Amar Bas's daughter,  who was a devotee, was one day bathing him. A  nail protruding from the wooden stool pricked her  so badly that blood started streaming out, but the  daughter was so deeply absorbed in Sewa (service)  that she was not even aware of it. The Guru  noticed it and was greatly pleased, and graciously  told her to ask for any boon she wanted. The daughter prayed that the Guruship should remain within the family, and that it should not go to  anybody else. "You wretch", remarked the Guru,  "What have you asked for ? Anyway, your desire  is granted". His son-in-law succeeded Him as Guru.  Only one aspect of the story should be taken into  account. In short, one should serve the Guru in  such a way that one may forget all about one's  body and mind, and the Guru may become  pleased.

47 (7)-Kal creates fear and confusion in the  Jiva in many a way. For example, if one is afraid  of a dog, the agents of Kal assume the form of a  dog and frighten him. At such a time, one should  contemplate the Guru's form and fix one's gaze on  it. This will make Kal's agents take to their heels.

48 (8)-Anecdote - There was a fowler. Once he  was caught in a storm in the midst of a forest.  There happened to be a cottage of a hermit, who  had access up to Brahm Lok. The fowler took  shelter there for two hours and remained engaged  in the Darshan of the hermit. When the fowler died, the messengers of Yama (god of death) took  him away and said to him that he had spent two  hours in the Darshan of the hermit and the rest of  his life he had committed sinful acts. He, therefore,  had his option to first undergo punishment for his  sinful acts or have Darshan of Brahm for two hours.  The fowler replied that he would have Darshan of  Brahm first, and would see to other things later on.  Yama's messengers brought him in the presence of Brahm. He had an inspiration within that if he  continued to have Darshan with fixed attention, he  would remain seated there and be saved from the  miseries of hell. He did so. The messengers of  Yama raised a lot of hue and cry from outside,  but he turned a deaf ear to it all. Eventually, they  became helpless, and went away.

49 (9)-Whenever any obstacle comes one's way, one should perform Sumiran of Nam and Dhyan of Guru's form, but such is the state of affairs that if a dreadful form were to appear, all will lose control over their bowels and bladder and will run away helter skelter, losing all faith in the Guru. It has been said in the Bani

Do not forget Him even for a moment. Rely on Him amidst pain and pleasure.

(S. B. Poetry 1, p. 423, c. 7)

50 (10)-What behoves one is to set aside one's  own intellect and learning, and to strengthen one's  remembrance of Guru, and attachment, Saran and love and faith in Him, for the Guru will take care of one in every way. If somebody is fond of eating, and delicious dishes are placed before him, he will be saved if he then performs Sumiran of Nam. But, if, on the other hand, he continues to give rise to desires for delicacies and derives pleasure from such desires, then what can be done ?

Tongue relishes all - sweet, sour and salt. What watch can be kept at all, when the watch-dog joins hands with the thief?

(Sant Sangrah Part 1, p. 122, c. 1)

When one oneself lays down arms, who will then fight the battle ?

51 (11)-Anecdote - Louis XIV of France was a  great coward. When the actual time for fighting  came, his General advised that the battle should be  fought; only his orders were awaited. The king  did not pay heed and remained immersed in  licentious activities. He gave orders for assault,  only when half his army had been slain. The result  was that he lost the battle.

52 (12)-Lord Krishna had told Arjun that it  was he who would fight the battle, but he would  get it done through Arjun. So also, it is the Guru  who fights with Mana and Maya, but He accomplishes it at the hands of the Jiva. If the Jiva himself surrenders arms and joins hands with the  enemy, the Guru will then do nothing.

53 (13)-Guru exhorts the Jiva in every way through hints and spoken words, but if the Jiva  does not understand in any way, it cannot be  helped.




54 (1)-All one's tendencies disappear during  deep slumber, and a state of unconsciousness supervenes. Similarly, if one's spirituality is not awake,  one is overtaken by unconsciousness when one rises from one centre to another in Abhyas, and the  desires hidden within become manifest.

55 (2)-Anecdote - There was a certain Abhyasi  of a lower order. Once he happened to fall into a  state of trance. Others taking him to be dead  buried him. The ground, where he was buried,  came to be dug after a lapse of two years. When, as a  result of receiving blows on his head in the process  of digging, he regained his consciousness, he started  crying "the horse, the horse . . . ", because he  had been cherishing within a desire for some horse  at the time of passing into the state of trance.

56 (3)-In short, one can make no spiritual  progress, and will get stuck on the way unless one's  spirituality has been awakened. The Sunn located  below the region of Sahas-dal-kanwal is also spiritualized. When the Surat reaches there, the desires   hidden within the Jiva are vivified, and he has to  assume a body again according to those desires.  He becomes unconscious on reaching that Sunn and  forgets everything about this world. He becomes  helpless and his condition becomes one of Laya  (unconsciousness).

57 (4)-One will be able to avert the state of unconsciousness and to proceed within at will and  in full possession of consciousness only when one  adopts Saran of a Perfect Guru, attends His Satsang  and becomes Surat-want, that is, when one's spirituality emerges and awakens. So long as one  depends on one's own strength and exertion, one  will have to suffer jolts and shocks and the goal  will not be achieved.

58 (5)-All the other religions of the world are  confined to the world external. A complete knowledge of inner secrets has nowhere been revealed,  nor is anyone aware of them. This body is a vessel,  as it were, wherein lies the path of the internal  journey. There are apertures within it. Just as in  Pind, one gains knowledge of this world when the  current reaches the outer apertures, so will one  obtain inner knowledge when one penetrates through  the inner apertures. This soul has descended within at the time of birth, and it is within that it  proceeds at the time of death or during Abhyas.  Close these outer apertures and open the inner ones,  proceed in the company of a guide, vanquish the  forces of Kal and Karma, and then see with your   own eyes your redemption being worked out in your life time. 

If you are a. traveller on the inner path, keep the company of a perfect Guide (Guru).

(English Prem Bani, p. 278, c. 19)

Do not proceed internally without the Guru, because  this journey is full of woe and danger. If the Guru's  protection be not with a person, Kal and Karma will  beguile him. Come, therefore, under the protection  of Sat Guru; the object will not be achieved through  a false guru.

(English Prem Bani, pp. 277-278, cs. 9-11)



  59 (1)-This region is an alien one;. Nothing here  is of an abiding character. As leaves are shed off during "the fall, so also, Jivas keep on dying. Nothing of this world accompanies the Jiva, everything  is left behind. Grief and sorrow are prevailing everywhere; nobody is happy. 

I see no man happy. Whomsoever I meet is unhappy.

 (Sant Sangrah Part 2, p. 77, c. 1)


(Prem Bani 4, XXXIX/17, 1)

No peace in world nor pleasure in heaven Nor is bliss eternal in Brahmand even.   As far as Maya's sway exists  That far Jama's noose persists.

60 (2)-Those, who are true devotees, live in  this alien land like wayfarers. On learning the  secrets of earthly and heavenly creations, they are  led to ponder as to how refulgent must be that  Creator who has evolved this creation, made the sun,  the moon and the stars, created Brahmand and the  purely spiritual region, and the Hansas ever feeding  on ambrosia and frolicking in blissful ecstasy.  Thinking that he, who, even after assuming the  human body, did not have the Darshan of such a  Supreme Creator is as good as he was never born  in this world, true devotees develop indifference  towards the world and are filled with love for the  Holy Feet of the Supreme Being.

61 (3)--Reading and rumination are easy, but to  control the mind, which is full of desires, and to  proceed and ascend within is an extremely difficult task. 

Reading and cogitating and being clever are easy, but to annihilate desires, to control the mind and to raise Surat upward are extremely difficult.

(Sant Sangrah Part 1, p. 94, c. 20)

   62 (4)-A piece of iron is attracted and repelled unless it comes very near a magnet and is fully  within its field. There are two currents in a magnet, one comes and contacts the iron first, and then  the other exerts attractive pull on it. Similarly, the  current of Shabd also has two kinds of power, one of inward tendency and the other of the outward,  known as sensory current and motor current  respectively. Unless Surat comes face to face with  Shabd, a devotee remains • subjected to occasional  fall and descent during Abhyas, but when he fully  comes within the range of Shabd, that current pulls  him up and attracts him easily.

63 (5)-Force should never be applied in Abhyas,  in the way some people do in trying to turn their  pupils inward. This is useless, and nothing can be  gained by it. Surat itself is of the form of attraction. When it reaches near the centre it will  automatically penetrate the aperture; it will not do  so by applying force. One should, therefore, fix one's Surat and mind at the third Til with natural  ease. In other words, if one concentrates one's  attention, it will automatically result in withdrawal  and attraction, and Surat will penetrate within. As  a magnet attracts iron, so will the current of Shabd  attract Surat automatically. Surat has only to come  in alignment with that current. How can a magnet  attract iron unless it comes before the magnet ?

64 (6)-Love will dawn when one contacts the  current of Shabd. Love is like steam. An engine  ceases to work without steam, so also, no internal  progress can be made without love. Love is a  gift bestowed by the Supreme Being. He gives it  to anyone He likes. Everyone should develop a longing for receiving that gift. All Parmarthi  activities are aimed at obtaining that gift. When  the wings of love come out, one will leave this mortal region and will soar high to the everlasting  and imperishable region.




65 (1)-Pain and misery are caused when Paragraph_65 Jad  (inert matter) mingles withChaitanyaChaitanya (spirit).  Pain and suffering, and birth and death exist wherever there is Jadta Jadta (inertness) or Maya.  Where there is no trace of Maya, there exist everlasting bliss and pleasure, and undying and imperishable happiness and ecstasy. So long as desire is  rooted within, one continues to wander in the cycle  of transmigration in this mortal region. As branches  and leaves sprout again in a chopped off tree, so  also the evil tendencies of mind get revivified, and  one has to assume a body befitting one's desires,  undergoing the same hardships and sufferings,  unless the desires are completely annihilated,

66 (2)-The mind is a seeker of pleasures. It is  enmeshed here in worldly pleasures. When it gets  Parmarthi bliss, then will it withdraw from here  and incline towards Parmarth. As it is, even the  pleasure, available here, does not exist in worldly  things or objects; it lies in Surat. But the Jiva  thinks that the pleasure lies in material objects, just  as a dog chewing the bone is under the impression  that the pleasure lies in the bone, though, actually,  it is the pleasure of the blood coming out of its  own jaws in the process of chewing the bone. If a  sleeping person is given Laddus (sweet balls) to eat  or if some member in the family dies or if one is engaged in some conversation while taking food or  if one's attention remains diverted to something else,  then no pleasure is derived. This shows that pleasure lies in the spirit and not in any material  object. Further, worldly pleasure is one of admixture  and not pure and unalloyed. Beyond the region of Maya, that is, in the purely spiritual region, there is  unalloyed bliss and happiness. One should make  endeavours to attain it.

67 (3)-He, who is a sincere seeker, will definitely  go about making enquiries as to where the purely  spiritual region is, what the path and mode of  journey are and who the traveller is. A religion  which offers no satisfactory answers to these queries  is false. Sants graciously declare that the path lies  within. From the state of wakefulness one goes into the state of sleep and deep slumber, but one  becomes unconscious on reaching there. Similarly,   during Abhyas (spiritual practice), one has to proceed along the same path whilst maintaining full consciousness and alertness.   

68 (4)-Catch hold of the current of Shabd, contemplate the form of the Guru, perform Sumiran  (repetition) of Nam. This is what constitutes the  mode of Sant Mat. It is a Sahaj Yoga, not Hatha  Yoga. By all means, one can lead the life of a  householder and can carry on with one's avocation  and profession. There is no need to retire to the  forest. Only turn your attention inward and give up  worldly desires and inclinations.



69 (1)-Where there is attention, there is pleasure,  and where it is wanting, there is dryness and  vapidity.

70 (2)-It is when the mind applies itself to an  activity that the task in question becomes pleasing  and agreeable, otherwise, it is drudgery. Take, for  example, gamblers, drunkards and debauches. Their attention becomes so much absorbed in their respective enjoyments that they even forget to take  their food and to attend to the call of nature, and  when these enjoyments are about to come to an end,  they only wish for their continuance for sometime  more. They really feel grieved at heart on leaving them.

  71 (3)-As against this what is the condition of Parmarthis ? They keep a time piece before them  when they sit for Abhyas. They open their eyes  within three minutes as if three hours have passed.  They feel greatly burdened and uncomfortable.  The reason is that their attention does not apply to  Abhyas. When a Parmarthi begins to feel grieved  at the end of Satsang and Abhyas, the way a  gambler, a drunkard or a debauch feels at the termination of his enjoyment, then only it should be  inferred that the mind and the senses of the  Parmarthi which had so far been deriving pleasure  from external objects, have now turned inward and  started securing bliss within.

72 (4)-Forcible application to, and imitation out  of envy and jealousy in Parmarth will not serve the  purpose. Parmarth is accomplished through love,  longing and zeal. One should engage in Parmarthi  activities to the extent of only one fourth of the  love and zeal one has within. If, on the other  hand, one carries out such activities to the extent of  four times the love one has within, one will soon  break down and give it up.

73 (5)--None applies his attention to Parmarth  as a gambler applies that to gambling. The gamblers actually implore people, fall at their feet and  give them their own money to induce them to  gambling. When one develops a similar taste and  longing for Parmarth, then will one perform Parmarthi activities with alacrity, and only then will one succeed.

74 (6)-Question : What is the difference between thought and attention ? 

Answer : Thought is an attribute of mind, while  attention is that of Surat, and is above thought.

75 (7)-Anecdote - In America, a woman was  working in a field. Her child was lying on the  ground. By chance, there came an eagle and flew  away with the child. The woman, under the  emotion of her affection, never gave it a second  thought, and ran after the eagle. Her attention  was so much rivetted on the child that she was  not aware of anything around her. Like wind,  she covered miles and miles of uneven land,  until she climbed a high hill and picked up the  child the eagle had placed there. When she climbed down the hill and reached the plain, she was  seen crying `My child, my child, where is my  child? The people around pointed out that the  child was already in her lap. She could believe it  only when she came back to her senses. In short,  so absorbed was she in the child that she had  become unmindful of what she had been doing.  This goes to show that attention is beyond or  above thought.



76 (1)-So long as the root of desire is present,  there is no escape from the cycle of transmigration.  Sometime or other the desire is bound to manifest  itself.

77 (2)-As far as possible, one should go on  withdrawing one's attention from the world. Fruits  of Karmas and desires of innumerable lives are  plaguing the Jiva. In accordance with them, he  remains subjected to delusions and wanderings,  assuming different bodies. When worldly desires  and inclinations are gone and his attention turns  towards Parmarth, then only it is possible for him  to have a way out, otherwise, it is not possible to  avert the transmigratory cycle so long as the seed  of desires and inclinations is present. It is because  of desires that the Jiva has to undergo pain and pleasure. 

If you had no desire for the pleasures of the senses, then, who would have dragged you into this inn of  thieves, viz., the world ? Your very desires are  of the form of pain and pleasure. Your mind itself  is Kal and constitutes a net. Your attachment to  the world calls you to the cycle of 'mine and thine'.

(English Prem Bani, pp. 287, 288, cs. 104-105)

78 (3)-A perception of desires can be had in the  state of dream where one has all the freedom. One's  true condition is revealed in dreams, because there  one is without any pressure or restraint. So long  as one is here, exercising checks and restrictions  on one's conduct by using one's discretion in wakeful  condition, one's sincerity and uprightness cannot be relied on. In deram, one's condition shows itself in its true colours.

79 (4)-Besides, there are hidden desires lurking  within in seed form, of which one is totally unaware  at present. Desires and inclinations accompany  one even after one's death. When a dying person expresses a desire to eat a particular thing, that  thing is definitely given to him, with the idea that  he may not carry that desire with him, as otherwise he shall have to be born again on that account.

80 (5)-The mind is a seeker of sensual pleasures.  It feels pleasure in worldly objects. Hence, it  remains inclined towards the world. Likewise,  once it gets a taste of the inner bliss, it will  become inclined towards Parmarth. As one derives  pleasure when the current of Surat contacts the  worldly objects through sense-organs, so also one  gets internal bliss when Surat comes in contact  with the current of spirituality within.

81 (6)-A gambler and a drunkard find so much  pleasure in gambling and drinking that they even  forget their food and to attend to the calls of nature.  What kind of Parmarth is that wherein attention  of that order is not generated ? That Parmarth  alone is true in which bliss and ecstasy increase  day by day. Then, as each day passes, one's  attention will withdraw from the world and apply  to Parmarth more and more. And, as a gambler  and a drunkard attend to their routine affairs and  business when need be, though their attention  remains rivetted on gambling or wine all the time, so also the devotees attend to their professions  and avocations according to their needs and requirements, but their attention remains all the time  fixed on the Lord.

82 (7)-As the body and mind become frail and  inactive in old age, so also desires and inclinations  become feeble and weak by performing devotion,  but no reliance can be placed on that so long as  their root is there, for, new leaves and offshoots  come out again, making the desires fresh and green,  as it happened in the case of many Rishis and  Munis (sages and ascetics).

83 (8)--Anecdote --- The sage Shringi[2] used  to live alone in a forest, subsisting on air and licking the tree once a day. King Dashrath[3] was issueless. His family priest Vashishthaji[4] advised him  that he could have a son if he performed religious  rites in the prescribed manner which none could conduct except the sage Shringi. The king declared  that whosoever brought the sage to him would be  rewarded with a platter full of gems and diamonds.  A prostitute said that she would do so. She went  to the forest and found the sage absorbed in deep  meditation. She coated the particular spot of the  bark of the tree, which he used to lick, with a bit  of gur (raw sugar) with her finger. When the sage  licked the tree he got a taste of gur. Previously, he  used to lick the tree once only, but that day he did  so twice, the next day thrice and so on. Thus the  relish and taste increased and he began to regain  his strength. The prostitute who used to sit there  in hiding, next placed Halud[5], which the sage started  taking in small quantities each day. The result was that his lean and thin body became strong and full  of energy. The woman was at hand, and the usual  things started. Two or three sons were born.  Under some pretext, the prostitute said to the sage  Shringi that they should go to the royal court as  their children were starving in the jungle. The poor  sage went with her. He seated his two sons on his  shoulders and led the third one by the hand. The  prostitute followed him. In this condition the sage  reached the court of King Dashrath and conducted  the sacrificial rites. However, when somebody there  passed a taunting remark, the sage came to his  senses and realized that Maya had looted him.  Instantly, he ran away leaving his sons behind.

84 (9)-Anecdote - The sage Parashar made  amorous advances to the harlot Machhodri in a  boat. The harlot said that there was still day-light  and people could see them. With his Siddhi-Shakti  (supernatural power), the sage changed the daylight into darkness of night. The sky became overcast with clouds. The harlot, then, pointed out that  her body emitted the foul smell of fish. The sage  changed the stench into sweet fragrance. The result  was that Vyasji [6]was born of Machhodri.

85 (10)-Anecdote - There was a great ascetic  engaged in religious penance in a forest. One day  Maya, assuming the form of a woman, went to him  and said that a lion had devoured her husband in  the jungle and that she was feeling frightened all  alone. She prayed to him. that if he could kindly  allow her to stay there for the night, she would  leave in the morning. The ascetic consented, and  bade her to shut herself up in the small room and to bolt it from inside. He warned her not to open  the door even if he himself came and asked her to  do so. She agreed to that When the ascetic sat  for performing Abhyas, the beauty and form of the  woman began to rotate before his mind. She had  made a deep impress upon his heart. Her form  kept on coming before his eyes. The current descended below. The ascetic gave up Bhajan and stood up He asked the woman to open the latch.  She refused, saying that he himself had bidden her  not to open it, and asked why he was then going  back on his word. The poor ascetic then grew so  passionate that he broke the roof and jumped down  into the room. The next day he had to cross the  river with the woman seated on his shoulder. She  struck him with her heels to her heart's content,  remarking that he was a vicious horse and for him  she had prepared an iron bridle, that he had always  been eluding her advances but now, see, how she  had succeeded in overpowering him and riding on  his back. On hearing this the sage came to his  senses, and ran away leaving the woman behind.

86 (11)-Anecdote - It is said of Muchhandarnath[7] that someone told him one day that the  pleasure and thrill of royal power and grandeur is  very sweet. Muchhandarnath expressed his desire  to have a taste of it. Having the status of a Yogi,  as he already was, and being endowed with the  power of transferring his soul to another's body, he  entered into the body of a dying king, instructing  his disciple Gorakh Nath that if he became too  much engrossed in sensual pleasures and forgot  himself, he should come on the spot and pronounce  a certain Mantra. The dying king became alive  and got up rejuvinated. All the queens rejoiced  at it. For one year Muchhandarnath lived with them enjoying all kinds of sensual pleasures, fearing,  of course, lest some day Gorakh Nath might appear  on the scene. He, therefore, ordered that no Yogi  with slit ears (as Gorakh Nath was) should be  allowed to enter the city. Muchhandarnath was  very fond of listening to music. Therefore, the disciple Gorakh Nath learned the art of singing and  of playing on musical instruments, and reached the  royal court in the company of other singers and  musicians. There, when he pronounced the Mantra,  Muchhandarnath came to his senses, and re-entered  his previous body. In short, the desire of enjoying  sensual pleasures was present within him and it  manifested itself that way.

87 (12)-Anecdote-Indra, the king of gods, grew  enamoured of Ahilya, the wife of sage Gautam[8]. He was unable to win her. Knowing that Gautam  used to go to bathe in the river after 3 A M.,  Indra one day ordered the moon to shine at midnight at that part of the horizon where it would  shine at 3 A. M. He also ordered the cock to crow  at midnight. Both of them complied. Sage Gautam,  thus being deceived, got up at midnight and went  out as usual to the river for the bath. Indra, assuming the guise of a cat, entered the hermitage of  Gautam. When Gautam returned, everything became  known to him. He cursed the moon that it would henceforth bear a mark of infamy, and his wife  Ahilya that she would turn into a stone. To the cock he said that the Hindus will not keep it in  their homes. On Indra he pronounced the curse  that as, being overpowered by one Kam Indriya  (sex), he had committed such a heinous sin, he  would, henceforth have a thousand such sex organs  on his body.

88 (13)-Narad Muni met with a similar fate.  He was proud of having become Indriya-jeet (one  who has conquered all the senses). He went to  Vishnu and said so. Vishnu said that he was very  much pleased to hear that. On his return from  there, he saw that a big Swayamvar [9]was being held.  He participated in it. He thought that the princess  would surely put the garland round his neck. He  proudly asked her to have a look at him. But, she  paid no heed to him and put the garland round  another's neck. Narad was proud of his handsomeness. Somebody then showed him a mirror.  He found that his face had changed into that of a pig. He felt very much ashamed and ran away  displeased.

89 (14)-Anecdote - Shiva also fell a victim to  such misfortune. His wife Parvati was a paragon  of beauty and attraction. Leaving her, he ran after  the bewitching form of Maya when he saw it. On  realizing that it was nothing but Maya's wiles,  he cursed his Isht Dev (deity) that like him he  would also have to run after a woman. This led to Ram's incarnation in Treta Yug[10]. Ram had to  wander from woods to woods in search of Sita.  Likewise, Brahma was also beguiled. Savitri was  his daughter, who later on became his wife. That is  why the worship of Brahma is discarded.


Maya, the consort of Brahm or Kal, has looted the  market. She looted heaven and looted hell, creating  a great tumult in all the three worlds. She seduced  Brahma, seduced Mahadev and ran after Narad.  She brought ignominy to the sage Shringi and had  complete hold over the sage Parashar[11] as if she had  penetrated deep into his belly. She beguiled the  preceptors, beguiled Yogis and is now contemplating  to beguile Yogeshwars. But, saith Kabir, "I am  saved by the grace and mercy of the Lord. I have  got through by catching hold of the current of Shabd.  Listen, 0 practitioners ! Beware of this cheat (Maya)".

Maya is a cheat, cheating the whole world. I pay obeisance to the Master who has dodged Maya who is cheating the whole world. 

(Sant Sangrah Part 1, p. 99, c. 1)

Kabir says that fascinating Maya is alluring the cunning and the shrewd. Even if you flee away, she  follows shooting all sorts of arrows to entangle you.

(Sant Sangrah Part 1, p. 101, c. 19)

Kabir says that bewitching Maya is sweet as sugar. By Sat Guru's grace I was saved, otherwise, she would have brought me ignominy.

 Kabir says that this alluring Maya is like a dark flame, robbing the sleepers (negligent ones), leaving  them weeping and wailing for their belongings. 

Kabir says that Maya is like a demoness devouring  one and all. But were she to face Sants, They will  surely uproot her teeth.

(Sant Sangrah Part 1, p. 102, cs. 20-22).

 Applying Kajal (collyrium) to her eyes, dressing her hair and dyeing her hands and feet with henna, the tigress has devoured the whole world.

(Sant Sangrah Part 1, p. 104, c. 4)

90 (15)-At times, strange thoughts and desires  become manifest during Abhyas, and one gets  bewildered as to what the matter is, as previously  one had no such desires or inclinations. How is it  that they are now arising and making their appearance. But, one need not worry and become upset,  as the hidden desires present within are thus  brought to the surface and exhausted.

91 (16)-The more one performs Abhyas and  Dhyan of the Guru's form, the more is one's  impurity removed. Just as husk is separated from  grain by means of a winnower, so also when one  performs Dhyan of the Guru's form, the dirt or  filth of one's desires and inclinations is removed by  the winnower of the Holy Form. So long as the  seed of desire is present within, it is dangerous and  is likely to create an obstruction. Till then one cannot be relied upon. In short, the root of desire  present within is bound to crop up one day. 

Chamariya Chah (desire for the comforts of body) is deep rooted in me. How can Guru come and dwell  in my heart? I am daily visited by pains and  pleasures. I have to undergo the consequences of  Karmas. Purity is fleeing. Love and devotion do  not stand firm, love and yearning are being turned  out. What can I do ? There is no remedy except  that the Guru extends His protection. Without  Nam, there is none to help. I now take Saran and attend Satsang, and day and night keep on applying  myself to Shabd. When Radhasoami casts His  benign glance upon one, the Chamariya Chah (desire) flees away from within.

(S. B. Poetry 2, pp. 190-191, cs. 1-7)


Chah (desire) is like a low-caste woman, meanest of the mean. You would have been a true and perfect Brahm if Chah (desire) had not intervened.


"None in the world has been able to vanquish the mind, verily, none could vanquish it. A sage like  Shringi, untouched by sensual pleasures, was  beguiled in the forest by the woman sent by king Dashratha to fetch him to Ayodhya. Learned Parashar  who subsisted on air and dry leaves soon began  to indulge in amorous talks with a prostitute when duped by her. Indra, the king of gods, who had the  constant company of a pure and virtuous wife,  became enamoured of Gautam's wife, so say the  scriptures. Why did Shiva, who had a wife like  Parvati of unparalleled beauty, waver at all, and  at the sight of another woman feel elated, bursting  forth with a thrill ? The same is true of Brahma,  born of a lotus, who is called the creator of this  world. Kabir says that the Jiva can find no peace unless the mind is vanquished.





92 (1)-He, who is innocent and artless and  cherishes a true longing for meeting the Lord,  cannot be restrained by anything, no matter if he is  beset with difficulties and obstacles and troubles  and obsessions. The current of mercy instantly  descends to take care of him and to protect him. If  there be a true Lord, He is sure to hear some day  the prayer of one who calls Him sincerely from the  bottom of one's heart. Just as the mother suckles  the child the moment she hears its cry, so also,  the current of the Holy Feet is ever ready to feed  its children with nectar; only one has to call out  sincerely.

 Seek the Beloved within yourself. If you are anxious  to meet your Beloved, do not wander about in the  world.

(S. B. Poetry 1, p. 386, c. 1)

93 (2)-Where there is devotion, there is the  Lord. A devotee conforms to the Lord's Mauj  in adverse circumstances, and thinks that whatever  happens, is by the Mauj of the Supreme Being  and that he himself has no strength. He considers  himself lowly and powerless. In order that one  may act in such a way, one has to acquire Sanskar.  Sanskar means that the heap of hay is there, only  a spark is required; or, the seed is there, it has  only to be sown. In the case of a hard-hearted  person or one of poor Sanskar, it will, of course,  take a long time to till and sow; and association  of the Guru is also needed.

Though your mind be hard as a rock or marble, it will become a jewel in contact with the Guru. If you want to see the Supreme Being, go and sit in the presence of the Guru.

(English Prem Bani, p. 278, cs. 13 & 15)

94 (3)-The service rendered to Sat Guru when  He is present in bodily form, is service rendered  directly to Radhasoami Dayal. In the absence  of Sat Guru, service rendered to His Sadhus and  loving devotees is also reckoned as service to Radhasoami Dayal.

95 (4)-"Interregnum, so to say", is also beneficial, as the loving devotees then meet together  and discuss new points and subtleties, and, also,  the association of loving devotees helps one engender Prem. One will have Darshan of the  Supreme Being when one has sacrificed one's body,  mind and riches.

96 (5)-Anecdote - There was a devotee having  a very strong desire to have Darshan of the Lord.  He resolved that he would sacrifice his body,  mind and riches to anyone who helped him get  Darshan of the Supreme Being. A thief came  forward and assured him that he would help him  get Darshan of the Lord. The poor devotee was  overjoyed to hear this. He sold all his household  belongings to raise money. The thief asked him  to pack the money in a bundle and accompany  him to the open fields. When they reached a well  on the outskirts of the city, the thief told the  devotee that he would get Darshan of the Lord  if he peeped into the well. As the devotee, with great ardour and zeal, began to peep into the well,  the thief pushed him into it, but such was the grace  of the Lord that the jolt the devotee received caused his Surat to withdraw, and he had Darshan  of the Lord within. The thief was about to run  away with the booty when the omniscient Lord  appeared there in the guise of a rider on horseback and, catching hold of the thief, took  him to the well and asked him to call the  person he had pushed inside. Recognizing the  voice of the thief, the devotee was overjoyed and  paid him respectful salutation with folded hands.  The Lord said to the devotee that the fellow was a thief, the one who had pushed him into  the well and had taken away all his money,  why should he, then, salute him ? The devotee  replied that the thief was his Guru. Had he not  met him, he would never have been able to get Darshan of the Lord. In short, the devotee was  pulled out of the well, and both had the intuition  that the rider was none other than the Lord  Himself in disguise. They both were ordered  to proceed to a certain place and attend the Satsang  of a perfect Guru there, and then will their redemption be granted.

97 (6)-The point to be stressed is that he, who  is sincerely desirous of meeting the Lord, is sure  to get His Darshan sooner or later, and his residual  Karmas are eradicated by enabling him to attend Satsang and perform Abhyas. Thereafter, the  Supreme Being grants him abode in His own  region -- the region of pure spirituality.



98 (1)-How the current of Surat functions within  the body and how its spirit-force is gradually  enhanced, is an imperceptible phenomenon. Therefore, one should go on attending Satsang and performing Abhyas patiently, and should conform to  Mauj in all conditions, favourable or unfavourable.  One day the task of all will be accomplished and their redemption effected.

99 (2)-Three currents of mind and Surat are  diffused throughout the body, two in the eyes,  which are endowed with the powers of understanding and knowledge, and the third one passes  through the spinal cord in the back. These three  currents are known as Ingla, Pingla and Sukhmana. The two currents coming to the eyes are like the  two Kar Kar or hands. To reverse them and to  contact the current of spirituality coming from  above the third Til, constitutes touching the Holy Feet, and this signifies offering of true prayer or  obeisance.

O Radhasoami ! I beseech Thee with folded hands to hear my prayer.

(S. B. Poetry 1, p. 213, c. 1)

Merely to fold one's hands outwardly is not the  idea.

100 (3)-The main current in the middle has  created the body and the Chakras therein, and the  entire working of the body is carried on by means  of this very current. One does not know at present  how it functions within the body. One will come  to know of it when one gains access to the sixth  Chakra.

101 (4)-Before some illness, noxious matter  gradually keeps on accumulating in the body,  unnoticed. When the time is ripe the disease erupts  all of a sudden. Take, for example, tuberculosis.  The body and blood go on wasting and Surat keeps  on receding, but the patient remains unaware  of all that. Likewise, Surat's energy also goes on  increasing imperceptibly, and one comes to know of it  only when the time comes. If it becomes cognizable  here at a lower plane, one will exhaust it in external activities. For this reason, one is kept unaware  of it, and one finds oneself utterly inane and jejune  and empty and void. But when one gains access  to the plane of Surat, one becomes aware of the  enhanced spirituality and of one's love and faith  in the holy feet of Radhasoami Dayal. One then  also comes to know of the secrets of the nature and  functioning of the mid-current in the body.  102.(5)-Let us take the example of a child.  He gets nourishment here everyday and his body  grows as each day passes. His sex also keeps on  developing, but he remains unaware of it, and it is  only when he attains puberty that the passion  becomes fully manifest. In the same way, one's  spirituality goes on increasing through Satsang and  Abhyas, but it becomes manifest only when Bhakti  reaches perfection.

103 (6)-Such a gift will be bestowed, and is  being bestowed, on all those who have adopted  Radhasoami Dayal's Saran. Care of all is being  continuously taken and progress is being effected in  a hidden manner. Of course, one has to bear the  consequences of one's Karmas, but mercy and protection is vouchsafed therein also. One should not  lose heart. The Lord Himself is looking after everybody by His true form. 

104 (7)-When Surat penetrates the covers, it will contact the current of spirituality. Love and faith will then be awakened and enhanced. These covers will break open by means of Abhyas. One should continue to perform Abhyas and attend Satsang regularly, with reliance on grace and mercy. The task is accomplished gradually. 

105 (8)-Surat's speed is immeasurably great.  The sun, the moon and the stars visible here, are  all below the third Til. Astronomers say that there  are stars whose light takes three hundred years to  reach the earth, whereas light travels so fast that it  covers a distance of one lac eighty-six thousand  miles per second. The speed of electricity is the greatest amongst all Mayak (material) powers. As  regards Surat, its speed is immeasurably great but  one cannot know of it.

106 (9)-If one is travelling in a train with all  the doors and windows closed, one can only hear  the dronish sound but can have no idea of the  speed, so also does the progress of an Abhyasi  take place.

107 (10)-It does not matter if one sees no suns  and moons, rather, it is a matter of great mercy  that one sees nothing. This happens in the case of  true devotees and Surats of high status; their ascension takes place imperceptibly. When they  gain access to Sat Lok, beyond the region of Maya,  all their internal barriers open up; the working of the entire creation becomes visible; there is great illumination within all of a sudden.

108 (11)-Often Satsangis complain that they find  no spiritual progress. They ought to observe the  condition of others and see how much they themselves have changed. Progress does continue to  take place; as noxious matter accumulates in the  body, so does spirituality go on accumulating, and  ascension takes place within when the time comes.

109 (12)-The current coming to the eyes withdraws during Abhyas. The mid-current does not withdraw. It is only when ascension takes place wholly or one dies, that a commotion occurs in the mid-current. In other words, when it withdraws and recedes, death ensues. 

110 (13)-When Abhyas reaches perfection, that is, when spirituality is enhanced and the midcurrent also withdraws and one gains access to the plane of Surat, the hidden mysteries of Pind unfold themselves and the nature and working of all the Chakras becomes known to one. 

The hidden mysteries of the human microcosm unfolded themselves to me. By the grace and kindness  of the Perfect Guru, my task is being accomplished.  When my Surat caught hold o' the Dhun (Sound), it  at once ascended to Asman (sky, heavens). It became  fit to abide there. All sorrows and griefs were  annihilated.

(S. B. Poetry 1, p. 534, cs. 5-6)

111 (14)-When one comes to realise that Radhasoami Dayal is the sole doer and dispenser of  everything, that He makes one dance in whatever  way He chooses, that whatever is happening, it is  all by His Mauj, and that nothing can happen  without His Mauj, then will one conform to the Mauj under all circumstances, good or bad, nay,  one will even offer thanks wholeheartedly, and,  giving up all one's strength and exertions and  intellect and learning, one will take His refuge in  every respect.. One will become Bal-HarBal-har  (dedicated and surrendered) when one loses all  one's Bal Bal (strength)

112 (15)-One should go on making endeavours.  As one makes efforts in worldly matters, so also  must one make endeavours in Parmarth. Whether  He keeps us happy or sad, in whatever condition  He keeps us, that alone is right and proper and  therein lies our good. We should remain satisfied  in all kinds of situations - favourable or unfavourable. It is not a thing which can be accomplished  in haste. Even if one is taken there in a hurry,  one shall fall down again, because the noxious  matter is still present. Therefore, one should go  on performing Parmarthi activities with patience.  Radhasoami Dayal is merciful; one day He is sure  to steer everybody across.



113 (1)-All the four methods - Sumiran,  Dhyan, Bhajan and reading of the holy books have the same end in view, viz., that Surat which is diffused in the body withdraws and penetrates the  third Til and then, catching hold of the current  of higher spirituality coming from above, traverses  the path internally. When withdrawal takes place  by performing Sumiran through the, instrumentality  of Surat, the latter will at once penetrate the third Til, and Shabd will automatically begin to resound  and the Rup (form) will become manifest. This is  the easy mode of practice and RADHASOAMI is  the Supreme Mantra (Name).

114 (2)-The Dhyan of Swarup (Form) should  not be performed out of the fixed centre. Dhyan  should be performed by fixing the Form of the  Guru at the particular centre, viz., the third Til.  As soon as withdrawal takes place, Shabd will at  once become audible and the Form visible.

115 (3)-We should listen to Shabd the way  we listen to a distant sound with keen ear and  attention. Shabd should be listened to internally  with fixed attention. While performing Shabd  practice, attention will not remain steady if the  practice of Dhyan (contemplation) is also resorted  to at the same time. Therefore, Dhyan of Swarda  should be postponed at that time. If, however,  Dhyan of Swarup has been perfected, there is no harm in contemplating the Guru's Form simultaneously with the practice of Shabd, rather, that will be helpful. When thoughts and vagaries arise, one should perform Dhyan and Sumiran.

116 (4)-By listening to the recitation of zriaf1  Banff (poetical compositions of Sants), either  attentively in the presence of Sat Guru or by fixing  one's attention at a higher plane, the same benefit  will be derived as accrues from the practices  of Sumiran, Dhyan and Bhajan. The current of  Surat or of attention residing in the innermost  recesses, should not be allowed to drift in the  current of Sankalpa_Vikalpa Sankalpa Vikalpa (thoughts  and vagaries), which is the current of Kal. Mental aberrations should be removed by means of Sumiran and Dhyan. Attention will get concentrated when the momentum of the current of Sankalpa Vikalpa diminishes.

117 (5)-The remedy thereof is scanty diet and  visitations of pain and suffering, illness and hardships. There is light in heat, but without friction  light does not become manifest. So also, the  current of attention sheathed within the current  of the mind, does not become separate and distinct,  unless a rubbing of pain and suffering, pressing and  squeezing, and pounding and thrashing, and checks  and restrictions on appetite is applied to it. In  other words, till then, the mind, which has devoured Surat, will not disgorge it.

118 (6)-The third Til is a Jantri Jantri[12], as it were. One will be able to pass through it only when the body is broken up and the mind is crushed fine. 

When Surat passes through the Jantri Jantri, my body  breaks and the mind feels restless. How can I  describe it ?

(S. B. Poetry 2, p. 474, c. 4)

119 (7)-If one desires that one may continue  to perform Parmarth and, that simultaneously,  one's Swarth (self interest) may also be accomplished nicely, then this is not possible.

You want the world, and also Darshan of the Lord. This is difficult. You are ignorant, my friend !

 (English Prem Bani, p. 293, c. 143)


If one seeks the Lord and simultaneously this wretched world, too, then the two cannot go together.  That would be only wishful thinking and sheer  madness.  

120 (8)-If one performs Abhyas day and night  and does not attend to worldly affairs at all, then  this also is certainly harmful, because when elevation of Surat takes place, blood and noxious matter  of the body also rise with it and if they are not  cast off by indulging in mundane activities, they  will surely create trouble by remaining within at a  higher plane. That is why Sants have approved of  bodily Sewa (service) rendered to them and have chosen to lead the life of a householder. The only  thing required is that one does not cherish a desire  for worldly prosperity, rather, there should be true  detachment from the world, and love and longing  for the Holy Feet within.



  121 (1)--He alone, whose Surat is awakened, is  able to act guided by virtues and noble attributes.

122 (2)-Patience and forbearance are the essential requisites for Parmarth. Childishness, frolicsomeness, posing, pretence etc. are detrimental to  Parmarth. How can he, who is unsteady without,  remain steady within ? It is necessary that both  the body and mind should be quiet and steady.  Then only can one penetrate within. 

Kabir says : "A moment's Sumiran, performed with  whole-hearted devotion, with steady body, steady  mind, steady tongue, steady Surat and Nirat, is far  superior to the practices otherwise carried out for ages together.

(Sant Sangrah Part 1, p. 74, c. 21)  

123 (3)-There are certain people who, as a  nation, are fidgety and unsteady, such as the  Western people. They cannot sit still even for a  moment; all the time they keep on moving some  part or other of their body. How can such people  apply themselves to the practices of Sant Mat ?  So long as one is unsteady in the mind, one remains  roaming about in delussion. It is when there is a  decrease in the current of activities of outward tendencies that one's inclination will turn inward and  one's nature will become Sato-guni (pure and good)  and one's behaviour will be marked by patience  and forbearance.

124 (4)-Some are so short-tempered that the  slightest provocation annoys them and they fly into  rage. They should have borne it with patience  and forbearance, and, considering it to be the  Lord's Mauj should have conformed to it. They  unnecessarily get into troubles and embarassments and pay no heed howsoever repeatedly advised and  counselled; their very blood is surcharged with  mischief and viciousness. In short, fickleness and unsteadiness, both gross and subtle, will be pounded  and crushed. By enabling one to perform Abhyas  and by subjecting one to adversities, one's mind  will be made pure and steady, otherwise, it can  never stay within even for a moment, and will  continue to be carried away by the senses.

125 (5)--Actually, the deficiency is of Sama_Dama Sama  Dama (checks and curbs). To control the mind  is known as Sama Sama and to control the body and senses as Dama Dama.


(Preni Bani 3, XXVIII/7, 1)

A fickle mind and unsteady attention lead one to wander in this world for ever.

126 (6)-Patience and forbearance are a devotee's ornaments, as it were. Often these can be seen  reflected in children coming from noble families,  right from their childhood. So also, as Surat  is an emanation from Sat Purush, it behoves  it to have regard for its lineage and not to wander  about and be deluded in mind's company. How  disgraceful it is considered if a boy coming of a  high family mixes with Chandu-addicts, gamblers  and drunkards. In the same way, Surat is getting  defiled in the company of the body, mind and  senses. Unless it gets separated from them, it continue to remain grief-stricken in adverse circumstances and will become one with pain and  suffering.

127 (7)-Whether one lives in Satsang or stays rear Sat Guru, nothing will be achieved if one has 1o Sanskar or Bhag for Parmarth. Many resided in the same lane where Huzur Maharaj lived, but they remained void, as they had no Bhag. Even if such people happen to live in Satsang, they cannot stand the beating and mending that goes on there. Tulsi Saheb has said.

Attending Satsang consists in subduing the mind  and adopting the Saran of Sants with an abiding  longing within for the Holy Feet. Very intense is  the heat of the month of Jeth. (Reference is to the difficult path or ways of devotion). When one  becomes humble and meek like a slave, says Tulsi,  one will be able to vanquish the evil propensities of  the mind. Then casting away delusions and illusions  one will be able to engage in devotion and spiritual  practices. One has to control the wanton mind and  become dead while alive. Then will one's Surat,  getting detached from the body, soar high all alone.  Without the constant Darshan of the Beloved my  mind is overtaken with the pangs of separation and  is never at ease.

(Sant Sangrah Part 2, pp. 129-130, c. 12)

But what can be done ? Nobody lets the heat of Jeth blaze up. No sooner beating and mending is applied than one seeks worldly support and protection and is ready to run away.

128 (8)-To become perplexed and turn antagonistic when placed in adverse circumstances is  against the ways of Parmarth. It indicates that  one is still seated at the plane of opposition. As  far as possible, instead of perplexity and uneasiness  there should be right understanding and right  perspective.

If you yourself become involved, the whole world appears to be entangling you. if you yourself take  steps to get out of the entanglement, you will be  free from the world. This is the teaching of the true Guru.

(Sant San.grah Part 1, p. 95, c. 24)

129 (9)-The bondages are strong. As such, one  feels frightened when faced with adverse circumstances. If one develops a habit of forbearance,  endures with patience and fortitude and realizes  that in this adversity lies one's good, the bandages  will become loose, ego will go on diminishing, and  one will feel grateful to the Supreme Being who has  brought about these adverse circumstances, or to  the person who points out one's blemishes and shortcomings, and will consider him to be one's  benefactor.


(Prem Bani 4, XL/42, 1)

0 my dear friend ! Be kind enough to point out my shortcomings.

130 (10)-When one has developed that habit  of enduring with patience and fortitude, then one  holds dear and lovable even the person who mocks  and jeers at one. This generates humility at heart.  But the state of affairs should not be such that  while one is enduring outwardly, the fire of anger  is raging inwardly. However, those who are true  and sincere, are the same both inside and outside.

131 (11)-The mind is fond of praise for itself.  Worldly people get puffed up, but devotees, though  imperfect, feel like weeping when praised; they  remain in fear of being praised, and they hide  themselves. Sadhs and Mahatmas remain cautious  and alert; they are free from likes and dislikes and immune to praise and calumny.

132 (12)-It is advantageous to have some pressure on the mind. Women, who are independent  and boys, who are not under control, are very often  grossly ill-mannered and ill-behaved like monkeys.  They need be chastised off and on. This will make  the mind submissive, and will enable it to give up  unsteadiness.


A dullard, outcaste, woman, drum and dumb beast deserve to be beaten or driven on.

133 (13)-As there are different kinds of people,  so is there a variety of minds. Each one has his  own individual mind. At different times, different  traits make their appearance. For example, in  some passion is predominant, while in others anger  etc., which become manifest at appropriate time.  Because of constant excitement, an irascible person  has blood-shot eyes with a red angry look. On the  contrary, the face of one having Sato-guni (good  and pure) attributes reflects the refulgence of the  Supreme Being.

134 (14)-In short, he, whose Surat is awake, is  soft spoken, kind-hearted, compassionate, patient  and profoundly serene, harbouring no ill-will or  malice against anybody, as his eye and attention  remain fixed on Surat, and not on the encasement  or cover, viz, Mana and Maya (mind and body).  His Kumat (baser understanding) is removed and  Sumat . noble understanding) is awakened. A desire  to mould his conduct on noble faculties and attributes arises in his heart the same way as he previously used to feel an urge to indulge in worldly tendencies and inclinations.

135 (15)-In the beginning, it is with the help of intellect and understanding that he adopts the  attributes of forgiveness, contentment, compassion,  humility, forbearance, patience and serenity in his conduct, but, later on, when his Surat gets awakened,  he acts in noble ways, not only by remembering  his conviction, but a natural urge asserts within  him that he should always act with forgiveness,  contentment, patience, forbearance, etc. 

It is being proclaimed by the beat of drum in  the city of my body that thieves (Kam, Krodh, Lobh,  Moh and Ahankar) have fled; their vigour has  decreased. Sheel (piety) and Chhima (patience and  forgiveness) have come to prevail. Kam (passion)  and Krodh (anger) have been vanquished.

(S. B. Poetry 1, p. 159, es. 5-6)




   136 (1)-In calamity lies real mercy. It awakens  the power of discernment and one comes to know  of the true nature of this world On seeing the  miserable plight of the world, one develops abhorrence for it, and engenders a true longing in one's  heart for repairing to the Lord's Abode. On whomsoever the Lord chooses to shower His mercy,  He creates for him uncongenial conditions, thereby  rendering his mind shorn of all power and strength,  and thus detaches him from worldly objects and  pleasures.

137 (2)-Even if one performs Abhyas but has  not yet undergone misfortunes and calamities, then,  that Abhyas is just rubbish, for the real object of  developing indifference towards the world is not  achieved thereby. Instead, on getting some bliss  and pleasure and some contentment in Abhyas, one  remains stuck where one is. This shows that  visitation of pain and suffering and adverse circumstances is extremely necessary.

138 (3)--Whenever the Supreme Being chooses  to bestow mercy, He gives pain and suffering.  This enables one to know also of the progress one  has made in one's Abhyas, and to realize as to what  extent one's attachments have loosened and whether  or not one maintains equanimity when overtaken by grief and suffering. Without going through  adverse situations and sufferings, neither can Abhyas  be performed correctly nor will any mending and  purification of the mind be effected.

139 (4)-So long as the mind is not subjected  to pressing and squeezing, its hidden impurity  cannot be removed. It is only when the mind gets  afflicted with sorrow, that it will grow indifferent  towards the world, and will engender a true longing for repairing to the Lord's Abode. Therefore, the Supreme Being in His mercy and grace imposes  sufferings and calamities on the Jivas, and to the  chosen ones He gives Parmarthi longing and yearning. But the blessed ones who receive the gift of  Virah (yearning) are rare. In fact their task stands  almost accomplished.

140 (5)-Actually, one's grief is usually due toManan Manan (one's own notions and prejudices).  When one develops the understanding that pain and  suffering are beneficial, then one puts up with misfortunes that befall one in a natural way, such as the  affliction of the body one is attached to. The  sorrow or grief lies withMananManan. Take, for  example, sorrow caused due to one's deprivation of worldly objects. One can easily avoid it by  developing the understanding that all objects pertaining to this world are perishable, that nothing is  of avail here except a little bit of food and drink  for one's sustenance. Acquiring this kind of understanding, one exerts oneself and attends to one's business only to the extent necessary, and the rest  one leaver to Mauj. A devotee is thus saved from many a trouble and is not affected by them.

141 (6) However, it does not mean that one  goes through pain and suffering all the time and  gets no worldly objects at all. Whatever is necessary, the Lord does provide, but He snatches away  and does not give what is detrimental to Parmarth. The devotee says,


0 Lord ! I ask for that much only  as is just enough for my family  so that starve neither may I  nor the Sadhu who passes by.

142 (7)-In short, Radhasoami Dayal gives pain  and suffering only with a view to releasing one  from the objects one is tied and attached to; and  this should be considered as His special mercy.

143 (8) -Experience or realization is the main  thing. The rest of the activities are all accompaniments and efforts. If one has understanding but  does not perform Abhyas, or if one merely relies  on hearsay but has no realization, then, it all  amounts to nothing To say by word of mouth,  or to acquire the understanding only through conversation that pain and suffering are fraught with  advantage, is tantamount to crediting and debiting  only the account book, with no cash in hand. But  to have realization by actually undergoing a state  of pain and suffering is a different matter altogether. The real benefit lies in experience or realization.  When realization dawns, one will gladly welcome pain and suffering, and will not grieve over the loss of worldly things.

144 (9)-It should not be like this that when  one fails to get worldly objects or becomes disappointed with the world, one says, "0, bang it all,  Radhasoami Dayal will Himself take care of it".  This is nothing but renouncing a thing one could  not get, and amounts to shirking on the part of  the mind, since hopes and desires are present  within.

145 (10)-What is required is that one should  see that no worldly hopes and desires remain there,  and the mind becomes completely averse to worldly  things and objects. Not only should one devastate  one's own dwelling, but also that of the person who  associates with one.


I have set fire to my dwelling. I hold a torch in my hand, and will also set fire to the dwelling of one who accompanies me.

146 (11)-When the mind becomes dejected,  one says one will go and drown oneself in the  Jamuna, or one will do this or do that, but all  this is mind's cunningness. Actually, it is a deficiency of tolerance, and there is a purpose in it.  Radhasoami Dayal knows very well where lie one's bondages and attachments, and He will break all  the bondages slowly and gradually; it is not a  matter of haste. He will feed this mind, tantalize  it, and subdue it gradually, but subdue it He will definitely.

147 (12)-To sum up, much good accrues from pain and suffering. To realize this is also a part of Abhyas, and an essential part indeed.



148 (1) -Radhasoami Dayal made His advent  into this world assuming the form of Param Sant  Sat Guru for the redemption of the Jivas, and Himself gave out the secrets of the creation. He effects  their redemption by His grace and mercy without  any Karni Karni (endeavours) on their part. All  religions other than Sant Mat appear to be mere  fun and a child's play as compared to it.

149 (2)-The Lord has located the sun, the  moon and the stars so far away that it has not been  within the power of man to know their secrets  completely. In fact, the Mauj was such that the  Lord kept His secret hidden. People tried their  level best to know the secret of the heavenly creation, but they could not know it so well as it  should have been done. One becomes dumbfounded  to see even this very sun, moon and these stars,  then how exalted will be their Creator who brought  them into being and how vast will be His region,  which is the region of pure spirituality, and how  supreme will be the bliss and pleasure thereof !  He, in whom a desire for the Darshan of such a  Creator does not arise, is a beast. It is immaterial  whether he was ever born in this world or not.

150 (3)-They alone are the true Sadhs and  loving devotees who are making endeavours to have  Darshan of such a Purush, and who have traversed  the path to some extent by performing Abhyas,  and who long and love to meet that Creator. In  how high an esteem are such people held who try  and discover something new in this world ! Then  how great should be the reverence for and the  glory of those who are trying and making endeavours day and night to search the Lord, and who  are Sadhs and Mahatmas endowed with an innate capacity to know the secrets of the creation !

151 (4)-But we people are ignorant. We know  nothing about Parmarth. As a rustic has to be  taught for sometime before he gets acquainted with  the codes and manners, so also, the correct method  of devotion is known only after attending Satsang  and performing Abhyas for some length of time. There are many tribal people like Bhils who have  no conception of wearing clothes. They are called  again and again and are given clothes, yet, they do not wear them and run away. Likewise, in Parmarth, the Supreme Being, in His unbounded mercy,  attracts Jivas, imparts instructions to them in every  way and allows them to stay in Satsang, but even  then, they do not pay heed and run away every  time, never giving up their beastly disposition.  This shows that the Jivas are very unfortunate and stupid. To Sadhs and Mahatmas all Jivas are equal, they cast their benign glance on all alike. 

Sadh fosters both - one who comes with sincerity  and the other who comes with hypocrisy.

(Sant Sangrah Part 1, p. 65, c. 20)

152 (5)-He, who has been blessed with Darshan  here, will also get Darshan of the Supreme Being  there.


He, who has Darshan here, gets Darshan there also. He who does not have Darshan here, gets it neither here nor there.

153 (6)-When the Supreme Being chooses to  shower His special grace on the Jivas, He incarnates  Himself as a Sant. Very fortunate are they indeed who  had Darshan of Sat Guru even once, their blessedness  is incomparable. The Darshan they had will never  let them stay in the region of Maya, and will definitely take them to Sat Desh one day. Those who  are asleep, that is, who are inattentive and careless  know nothing about it, and that is why they do not  attach importance to Darshan. But in the case of  those whose Surat is awake, their mind and Surat  instantly withdraw and get bliss and pleasure on  having Darshan; they thank their good fortune,  develop indifference towards the world, and love  for the Holy Feet of the Lord dawns within them.

154 (7)-In short, blessed are they who have  had Darshan of Param Sant Sat Guru Radhasoami  Dayal or His Nij Ansh, and who have associated  with Them. Their blessedness is unique and unparalleled, their task has, in a sense, been accomplished. It is beyond the power of Kal and Karma  to stop them; their redemption has been effected.  In His own mercy and grace Radhasoami Dayal  bestows on them deep love and faith in His holy  feet, and takes them to Sat Desh without any  `Karni' or spiritual endeavours on their part.

155 (8)-As regards spiritual endeavours, Jivas  cannot make any. We can perform no Karni; we  just attend Satsang a little, listen to Path Path (recitation), perform Abhyas in a casual manner, and  therein, too, we let reveries arise, - this is no  Karni at all. Truly, it is by His mercy that Radhasoami Dayal redeems the Jivas, and also gets the  Karni performed by them as He deems fit, otherwise, what power have they to do anything at all ?

156 (9)-Param Sant Sat Guru, who is the incarnation of Radhasoami Dayal, and His Nij Ansh  or Musahib, in whom Radhasoami Dayal Himself  resides, both are one and the same. Had He not  come down to this plane, the hidden secret of the  Creator would never have been revealed.

157 (10)-Even Brahma, Vishnu and Mahesh  could not know the secret of the creation, nor could  they get Darshan of the Purush (Supreme Being). Niranjan had instructed Adyd not to disclose to  them his own secret nor that of Sat Purush, because  the work of the creation was to be carried out  through them.

Niranjan separated himself from the rest. He put  the burden of looking after the creation on them.  He created a separate Dweep (island) for himself,  and made vast extensions in it.

(S. B. Poetry 2, p. 420, cs. 45-46)

Nobody got Darshan of Niranjan. They all made conjectures. Then how can anybody have knowledge of Sat Purush ?

(S. B. Poetry 2, p. 431, c. 54)

It is for this reason that the religion of Sants remained concealed and hidden. The three Gunas (Brahma, Vishnu and Mahesh) do not accept Sant Mat, nor do the Jivas.

(S. R. Poetry 2, p. 431, c. 55)

158 (11)-The whole truth of it is that one's task  will be accomplished when the fascinating form of  Sat Guru becomes manifest within one's heart. In  the mean time, one will occasionally hear Shabd and  get bliss also. But the inner portal will one penetrate only when the fascinating form of Sat Guru  becomes manifest. Sat Guru's form is the key, as it were, to open the inner lock. 

If you do not become oblivious of the key provided  by the Guru, you will open the inner lock in a  moment.

(S. B. Poetry 2, p. 242, c. 11)

159 (12) -Radhasoami Dayal has graciously  assumed human form to grant redemption to the  entire humanity, nay, He has made the reflection of  His form available even at the lower Chakras. 

Still lower down, He assumed the dark bluish form  of Niranjan. Such is my beloved Radhasoami.  Descending to the heart centre, He became subject  to desires. Such is my beloved Radhasoami. He,  however, reduces the evil tendencies of Indri-centres  (lower centres pertaining to senses). Such is my  beloved Radhasoami.

(S. B. Poetry 1, p. 51, cs. 10-12)

160 (13)-Question-What is the form of Sat Guru like ? Answer-The form of Sant Sat Guru is highly refulgent and most exalted. 

I behold the majestic form of Guru. I look intently into His eyes which are the windows leading to the Highest Region.

(S. B. Poetry 2, p. 368, c. 1)

All Sants come from the same abode. There is no difference in Their internal form.


(Prem Bani 1, VIII 94, 2)

All Sants come from the Highest Abode and give out the secrets of the Supreme Being.

161 (14)-Question-How can Sants be recognized ? Answer--How can the blind catch the one who  has eyes and can see ? This Jiva is blind. Therefore, the Supreme Being Himself enables him to  recognize Him, for otherwise, it is beyond his power  to do so.

162 (15)-All religions prevalent in the world  have no locus standi. For example, the Christians  say that this earth came into existence six thousand  years ago. How absurd ! Or, it has been mentioned  in Tauret Tauret (The Old Testament) that as Moses  raised his hand towards God when the fighting was  on, they eventually won the battle, but when he got tired of keeping his hand raised up, he lowered it.  and from that very moment they started losing the  battle. The people, therefore, said `raise the hand of the old man,' and when his hand was raised in  the direction of God, they again started winning the  battle. How absurd ! The Hindus say that their  boat of merchandise sank because they did not  listen to the story of Sat Narayan, but when they  started listening to the story, their boat was salvaged.  Such fear is, of course, good, but to consider this  alone to be Parmarth is the height of absurdity.










   163 (1)-He, who is aware of the essence of spirituality and who realizes it within, regards  worldly power and pelf, honour and praise as utterly  trivial, rather, he pays no attention to them at all.  A fish frolics in water; without water it writhes in  restless trepidation and cannot survive for a  moment. So also, the devotee frolics all day and  light in the bliss of ambrosia, and on drinking it, feels  extremely happy and exhilarated, praises his good luck and thanks the Supreme Father. And when he gets the bliss and happiness of higher regions,  this world appears to be a snare and a wilderness  to him. He develops abhorrence for all worldly pleasures and objects. Such a stage is reached  when intense love is engendered. This is all due  to the power of spirituality.

164 (2)-Association or company is of paramount importance, and the stage, referred to, cannot be  attained without the association of a perfect Guru. 

This body is like a jar of poisons and the Guru is the reservoir of Amrit nectar. If you can find a true Guru even by offering your head, it should b? considered cheap.

(Sant Sangrah part 1, p. 26, c. 16

165 (3)-To a devotee, worldly people appear to be extremely contemptible and no better than beasts. If you call a person a donkey, he gets read} to quarrel, but little does he know that Kal is really joking with him by making him assume sometime the form of a donkey, sometimes that of a dog an( sometimes that of a horse.  166 (4)-A devotee labours to attain the wealth  of spirituality, whereas worldly people are running  after Maya, toiling and moiling day and night  For example, soldiers lay down their lives to get  wealth, name and fame, and a prostitute surrenders  her body for the sake of transitory wealth. There  how much more efforts and endeavours are require(  for obtaining the true wealth, viz., the wealth o  Parmarth ? Save love for the Supreme Being an(  the bliss of His holy feet, no worldly object is to the  liking of a true devotee. Except love, which is a  attribute of the Lord, he does not relish any other  virtue or worldly object.

167 (5)-When Abhyas has been performed for  quite some time, worldly attachments will looser  love will emerge and abhorrence for the world  will develop. What of it, if one is a monarch ?  He is quite insignificant in the eyes of a devotee.  At the time of death, one has to leave behind all  property, pelf and power in this region itself.

168 (6)-When love awakens and one experiences  bliss and joy, only then it is to be inferred that  mercy has started descending on one. As it is,  mercy is always there and it is still being showered,  but the condition referred to marks the beginning  of the attainment of an advanced stage. When one  is a recipient of the exalted gift, one will become  detached from the world. In short, one should  get bliss and pleasure in Parmarth to such an extent  that it overshadows worldly pleasure and happiness,  and it is only then that one will become truly  inclined towards Parmarth.

169 (7)-One is wonder-struck to see the nature  and working of the cosmos. There is this earth,  and above and below it are other Loks (regions),  there being innumerable such earths and Loks.  The conditions prevailing here are in themselves  enough to leave one dumbfounded; then, what must  be the nature and effulgence of the creation of higher  regions ! One will be struck dumb. What must that  Supreme Being be like who is the author of this  cosmos ! Nobody cherishes a desire to have His  Darshan. People are mad. They are feeling  delighted in amassing worldly wealth which is not  worth a cowrie[13], and is absolutely insignificant. People bother the least about Parmarthi wealth  which is as precious as diamond. They amass one  or two lakhs of rupees and then rest contented and  elated. But this wealth will have to be left behind  here. As a gambler stands up empty-handed at  the end of the game, so will these people go from  here after having emptied both the hands. They never think of this matter seriously.

170 (8)-To a devotee, the Lord shows a bit of  the nature and working of the creation also. When  he ascends from Pind into Brahmand, he comes to  know of the hidden secrets and mysteries of the  Lord.

When He revealed the hidden secrets and mysteries, my mind and intellect were captivated

(English Prem Pani, p. 125, c. 4)

171 (9)--Scientists have recently discovered a new element called radium. In all, there are eightyfour  elements. Scientists have been able to discover  only seventyfive so far; now this radium is the seventy-sixth. It emits heat and light all the time.

172 (10)-As heat and light are all the time  emitted by radium, so also the currents of Prem  (love) and Chaitanya (spirituality) flow out from  the bodies of Sadhs and Sants all the time. As  one feels the heat when one goes near the fire, so  also, when one goes near Sants and Mahatmas, one definitely imbibes love, and one's spirituality is enhanced,

173 (11)-When, by good luck, one meets a perfect Guru, one should serve, Him with body, mind and riches. When He bestows mercy, one will get the gift of the wealth of Nam.


(Prem Bani 3, XV[[/14, 8)

What services should I render to please the Guru ? What love and devotion can I express ?

174 (12)-The greatest Sewa of Radhasoami  Dayal lies in repeating His Name with love and  affection through the medium of Surat again and  again.

They repeat the Holy Name in the manner a thirst maddened Papiha[14] cries for Swanti[15] rain. When, by constant repetition of Nam, their Surat is awakened, they hear Shabd internally.

(S. B. Poetry 1, pp. 44-45, cs. 11-12)

175 13)-There is no Sewa greater than performing Sumiran of RADHASOAMI Nam. He, who remembers RADHASOAMI Nam all the time, has, verily, got the Holy Feet of the Lord enshrined in his heart. And this is the essence spiritual or the wealth of Nam.

Keep the jewel of Nam innermost within you. There  is no one who can bargain or evaluate and pay its  price.

(Sant Sangrah Part 1, p. 127, c. 1)

 I have tried many elixirs. But none is like the elixir  of Nam. A little drop of this elixir, if imbibed  within, will make the whole body precious like gold.

(Sant Sangrah Part 1, p. 128, c. 5)

The moment Nam is enshrined in the heart, all sins are destroyed, as if a spark of fire fell on a heap of  dry grass.

(Sant Sangrah Part 1, p. 128, c. 7)

My Surat has found the treasure of Nam.

 (S. B. Poetry 2, p. 331, c. 1)

 Guru has granted me the elixir of Nam. All my poverty and wretchedness have vanished. 

 (S. B. Poetry 2, p. 311, c. 1)





  176 (1)-All the activities of worldly people,  whether of Swarth or Parmarth, are determined by  the fruits of their Karmas. One's nature and disposition are formed according to one's past and  present Karmas. For example, some are thieves  right from their very childhood, some appear to be  very intelligent, gentle and of brilliant intellect, and  some are so dull and stupid that they do not grasp  anything even when they are repeatedly taught and  explained, nor do they give up their obstinacy.  This shows that the effect of past and present  Karmas, viz., of Sanskar, is enormous.

177 (2)-People are very calculating about loss  or gain in their worldly matters. They do not go  into any business in which they are likely to incur  loss; they only do what is profitable, and for its  progress they make all-out efforts day and night.  What greater misfortune can there be than not to  pause even to think whether the Parmarth one is  engaged in is in anyway profitable to one or not ?

178 (3)-Those, who are Sanskari (deserving)  always keep on examining their condition but the  undeserving ones do not come round nor do they  give up their adherence to old prejudices and beliefs  in spite of best counselling. Just as a margosa tree,  no matter how well nourished with milk and Ghee  (melted butter), can never bear sweet berries, so  also, howsoever hard one may try to explain and  give advice, it will have no effect on an undeserving person. 

People tied to the world and to its pleasures and  temptations, need not give up their old beliefs and  prejudices, as these beliefs constitute their support  and mainstay. My teachings are not meant for such  persons, for they are the victims of worldly desires.  Some are engrossed in their families; some are running after wealth, and name and fame. Because of the fear of worldly people they do not give up adherence to rites and rituals. They do not cultivate love and faith in Sat Guru of the time.

(S.B. Poetry 1, p. 227, cs. 46-50,

179 (4)-The worldly Jivas are totally unfit for  Parmarth. Whenever Sants make Their gracious  advent here and when such people come in Their  presence, the seed of Bhag (good fortune) is sown in  them, which will definitely sprout one day. 

If Sants sow the seed of devotion in the heart of a  Jiva, who is there powerful enough to destroy it ?  In course of time, the seed will take root and sprout.  Whenever a Sant chooses to manifest Himself', the  young sapling joins Him and remains in His Satsang.  Nourished at the hands of Sat Guru, that plant  would grow into a big tree, bearing exceedingly  delicious fruits. The devotee would enjoy them  by the grace and mercy of Sat Guru. The devotee's  task is thus completed. He enshrines the dust of  the Holy Feet of Sants in his heart. When the evil  tendencies of the mind are crushed, he becomes a  hero. Light and Shabd would become visible and audible within.

(S. B. Poetry 2, p. 405, cs. 31-34)

180 (5)--Some say that Ram, Krishna, Khuda  and Bhagwan are one and the same. What a joke  Just ask them if the ganglions at the rectum, the  genitals and the navel are one and the same ? Why  have Ishwar, Parmeshwar, Brahm and Par-Brahm  been spoken of separately ? What is the difference  between Brahm and Par-Brahm ? That which is  beyond and above Brahm is called Par-Brahm.  Also, there are said to be thirty three crores of deities, and also Laxmi Narayan; then, as the  deity is, so is Narayan. Such type of misconceptions usually prevail among the vast majority  of people. This secret has been openly explained in Sant Mat. 

181 (6)-Sants say that the path lies within.  One has to follow the same path that one traverses  while going from the state of wakefulness to that  of dream. In sleep, one traverses the path in a state  of unconsciousness and has no control over oneself,  while in Abhyas one proceeds with consciousness  and in full possession of one's senses.

182 (7)-There are innumerable halting places  and stages on the way, the power of each place  or stage being different. In all, there are eighteen  sub-divisions, there being three grand divisions, viz.,  Pind, Brahmand and Dayal Desh. Each of these  has six Chakras or centres, which are the replica  of six Chakras of the higher grand division. The  highest and the topmost region is the Abode of  RADHASOAMI; RADHASOAMI is the Name of  the Supreme Being.

183 (8)-Shabd is resounding within everybody.  Proceed within by catching hold of the current of  spirituality; perform Sumiran of Nam; contemplate  the form of Guru; listen to the Shabd within; and  serve Guru. This alone is Sant Mat, and all the rest  is illusion and delusion. 

No one knows the power and wisdom of my merciful Guru. To whom may I disclose this secret ? No one  is ready to accept it. The whole world is full of  darkness and tumultous uproar of Maya. Kal and  Karma are exerting their full force in beguiling the  Jivas. Jivas are entangled in pilgrimage and fasting,  and idol worship in temples. They seek Him in books, but no one finds His secrets and mysteries. Some  observe silence. Some engage in Jap Jap (muttering prayers). Some mortify themselves by standing amidst five fires. Some are busy in recitation, fireworship and sacrificial ceremony. Some lecture on Brahm-gyan. Some sing songs of gods and goddesses.  Some meditate on Ram and Krishna. Some propitiate  ghosts, goblins and spirits. Some take bath in  the Ganga and the Januma. Some advocate almsgiving. Some feed the Brahmans (people of the  priestly class) and Bhekhs (anchorites). Some recite  sacred hymns for others. Some are engaged in  contemplation. All these acts and practices of old  are the snares of Kal and Karma. Jivas immersed  in them are in a helpless condition, and are being  deluded. If you are keen about your salvation, seek the true Guru. Engender love and faith in Him and  take the Saran of His Holy Feet. Adopt the Holy  Name RADHASOAML Enshrine the image of Guru  in your heart. Get initiated in Surat Shabd Yoga.  Daily sing the praises of Guru. Attend Satsang carefully. Engender love for Guru in your heart. You will be able to subdue Kai and mind, and to  apply your Surat to Shabd. Guru showers His grace  and mercy and vouchsafes protection to you every  moment. He reverses and sets your mind right.  Then you rush to Gagan (sky, heaven). Behold Jyoti  (flame) in Nabh (Sahas-dal-kanwal), touch Guru's  feet in Trikuti, hear the melodious violin in Sunn and  bathe in the Tribeni. From there let your Surat  proceed on and hear the sounds of Sohang and the  flute. Reach the Holy Feet of Sat Purush and hear  Sar Shabd. Prepare the platter of the mind with the  wick of Surat, and light the flame of Shabd. Sing  the Arti (hymn) with love. Adorn yourself with  the garments of intense love. Prepare Bhcg (meal)  of faith and devotion. Obey the behests of the  beloved Sat Guru and thus win His pleasure. Rush  to Alakh and Again and attain the Home which is the  beginning and end of all. Merge in the Holy Feet  of Radhasoami. This is the Highest Region of Sants.  Sing the praises of Guru who has enabled you to  receive the grace and mercy of Radhasoami and  attain Nij Desh (Original Region). You will then  thank your good luck.

(English Prem Bani, pp. 43-46, cs. 1-17)





 184 (1) -Those, who have joined Sant Mat and  are sincere, having no other concern save the welfare  of their soul, are the Lord's own. Whatever takes  place in their case, is ordained by Mauj. For such a blessed one, even a worldly thing apparently  unfavourable turns out to be favourable, resulting in  Parmarthi good. None is more fortunate than him  who is blessed with such mercy of the Lord.

185 (2) -Anecdote - Sur DAs, who was of the  status of a Sadh, loved his wife very much. Once  his wife went to her father's house, situated on the  other side of the river. Sur Das grew very restless,  and in the zeal of his love he determined to cross  the river. It being night, he mistook a floating  corpse for a boat and rode it. On reaching near the  house, he mistook a snake dangling by the wall for  a rope and climb. -d up with it; help, and thus gaining  entry into the house met his wife, but when she  came to know of his adventures, she remarked that  had he engendered such deep love for the Lord as  he had for her, he could have derived some true  and abiding benefit; what would he gain by loving  a human being ? The words pierced his heart like  an arrow, and he said to his wife that from then on,  she was his Guru. Renouncing everything then and  there, he set out in search of the Lord. His wife  and others then tried to persuade him to refrain  from doing so, but he turned a deaf ear to all. While  on his way, he came across a well where men and  women were drawing water. His eyes fell upon a  woman and he became enamoured of her. He  asked her to give him some water to drink, which  she did, but even then he did not stop following her.  That woman and her husband both were devotees  being initiates of a perfect Guru and engaged in his devotion. The woman narrated the whole incident  to her husband. The husband told her that the  poor fellow had set out in search of the Lord, and  that being so, she should serve him and entertain  him to the best of her ability. On being commanded  by her husband, the woman began to serve Sur Das  in every way. Struck by her sincerity and devotion,'  Sur Das was overwhelmed with shame, and felt so  repentent for having looked upon her with lascivious  eyes that taking a bangle from her and breaking it  into two, he pierced both his eyes and became  blind forever, saying to the woman that previously  he had acknowledged his wife as his Guru, but from  then on, she was also his Guru, as she had taught  him the way to love the Supreme Being. That  woman and her husband told him that it was by the  grace of the perfect Guru that they had been blessed  with such Bhakti, and they advised him also to  take refuge of their Guru, so that all his evil  tendencies might get eradicated and he might meet  the Supreme Being one day. Sur Das did so and  ultimately attained the status of a Sadh

186 (3)-When, truly disgusted with worldly  pleasures, one becomes indifferent like this, one  will take to Parmarth sincerely. But the mind is  so impudent, fearless and shameless that though  it may feel repentent and ashamed and may even  swear never to do a wrong thing again, it remains crooked like a dog's tail, which remains bent no  matter how much one may try to straighten it.  The mind may, for a while, develop hatred for a  particular thing. but after an hour or two, it  shamelessly gets ready to do the same thing over  again. This is no true aver-.ion. By feeling ashamed,  repentent and remorseful, the mind gets cleansed  and purified, but one, who does not develop aversion  even by repentence, is extremely unclean.

187 (4)-Where Radhasoami Dayal holds His  Satsang and Darbar, even adverse circumstances  turn out to be favourable, and Parmarthi benefit  accrues from them. But this does not mean that  if one intentionally does something evil in Satsang, it  will also turn out favourable and to one's advantage.  One, who does such a thing intentionally, will be  made to suffer.

188 (5)-At the present time, great is the mercy  of the Lord on the Jivas. Satsang is being held at  many places, and Radhasoami Dayal is Himself  vouchsafing care and protection by His Real Form.

189 (6)-Actually, the true object of Parmarth  is that Surat and mind may withdraw and  bondages may be snapped. All other activities are  secondary. He, in whom Prem is awakened, makes  rapid progress when he joins Sant Mat. By  attending Satsang and performing Abhyas regularly, purification will continue to take place and one  day the Jiva will reach the Holy Feet of the Supreme  Being.








193 (l)-The activities of worldly people are  determined purely by the fruits of their Karmas,  whereas in all the affairs of Satsangis, Mauj also  plays a part along with their Karmic fruits.

191 (2)-The current of spirituality coming  from the highest region is called the current of  Mauj. Those engaged in Surat-Shabd practice  have their link somewhat already established with  that current of Mauj. At the time of initiation,  their connection is linked with the Holy Feet of  Sat Purush. In other words, they are made to  hold the hem, as it were, of Radhasoami Dayal.  The greater the extent of contact established with  that current, the greater the part Mauj plays,  perceptibly or imperceptibly, in one's affairs,

192 (3)-As far as the sway of Maya extends,  one definitely remains under the load of Karmas  to a lesser or greater degree. In the purely  spiritual region, which is without Maya, there is  no Karma. When one secures access there, one's  entire activities will be guided by Mauj and, there,  the working of Mauj will be clearly perceptible.  Fruits of Karma end in Trikuti. When one  reaches there, one will become free from Karmas.

193 (4)-If Mauj intervenes, then unfavourable  things become favourable even though no external  factors or requisites are apparently present and there  is no hope of any kind. And if Mauj is not there,  a favourable activity turns out to be an unfavourable  one, in spite of the availability of all external means  and factors, that is, one becomes a pauper from  a king, and vice versa. Take, for instance, Nepoleon  who was a lieutenant of an ordinary rank to start  with, but because of his past Sanskar, how high  he rose ! There are many such examples.

194 (5)-Even the hardest of Karmas are  eradicated by performing Surat Shabd practice. As  regards Kriyaman Karmas, they are rendered  ineffective and, if at all they have some impact, it  is very nominal, as in the case where the seed is  sown but the rains fail, the seedlings withering  away no sooner than they sprout. So also Kriyaman  Karmas, if manifest at all, do not have much  effect.

195 (6)-When one's attachments, wherever  formed or developed, are broken and one's Surat  is withdrawn from these, one gets shocks and jolts.  This causes pain and one becomes frightened. At  that time, one should adopt the right understanding  and thank the Lord that one's evil Karmas are  being eradicated, and release from bondages is  being effected.

196 (7)-It he, who is a recipient of the Lord's  mercy, is about to get worldly objects, or name and  fame as a result of his past Karmas, the current  of Mauj remains there for his protection and his  mind is kept subjected to some or the other stress  and strain so that it may not feel puffed up.  Even in the affairs of worldly people who are  blessed with His mercy and whose living and  conduct is upright, the current of Mauj is more  or less present. But those who are downright  worldly and who remain engrossed in mundane  matters day and night, only reap the fruits of their  Karmas, and are carried away by them.

197 (8)-Parmarth is of primary importance.  Swarth is secondary. First and foremost, the  Supreme Being has His eyes on the spiritual  welfare of the Jiva. He takes care of his Swarth  next. There is no harm if one makes headway  in Parmarth and his Swarth receives a setback.  One should, therefore, make efforts and endeavours  for Parmarthi progress as best as one can. The  Lord also grants one worldly objects befitting  one's Karmas. Hence, one should not worry about  one's Swarth. Even if one's house is ablaze,  one should keep quiet and be happy, rejoicing  within. In fact, this is the bare truth, but, as one  is attached to the world, one feels pained over such  a happening. One even takes a solemn vow not  to become grieved over any harm or loss in future,  yet, one tends to forget all about it. If one is convinced that there is a true Creator who is  omnipotent and omnipresent, one should then rest  assured that whatever He does, can never be  without some Parmarthi purpose and advantage,  and that there is sure to be some benefit in it.  By adopting such an understanding one gets peace  and consolation and is able to conform to Mauj,  feeling less upset by the visitations of pain and suffering.

198 (9)-The Lord Himself grants to the  devotee whatever is right and proper, but not  more, lest the devotee may become entangled. Where grain is sown, chaff comes out automatically;  grain is not sown to obtain chaff. Likewise, where  there is Parmarth, the Lord Himself arranges for Swarth as well. However, Parmarth is not  earned for the sake of Swarth. Swarth is like chaff  and Parmarth is grain. Chaff is meant for oxen,  while grain is for human beings. If there be chaff  and nothing but chaff, or Swarth and Swarth alone,  the mind which is like an ox, of course, gets nourishment, but Surat remains unfed.

199 (10)-All those who have adopted Saran  of Radhasoami Dayal, are subjected and will  remain subjected to beating and mending, and their cleansing and purification will be effected.  Of course, one does not want to undergo pain and  suffering, and one also says that one will duly perform Satsang and Abhyas, but Gadhat Gadhat  (beating and mending) should take place. The goldsmith does not spare the ingot and starts  with his work of hammering and beating, giving it  the right shape. Then only an ornament is made.  So also, all will be subjected to the process of  hammering and mending at the appropriate time.  And the one whose Gadhat (mending) is effected,  is highly fortunate indeed.

200 (11)-There are gradations in Gadhat also.  For example, some gold is mixed with clayey  matter and some is clean. In the same way,  cleansing is done according as is necessary. But,  one day all will be mended and corrected.

231 (12) Had the Supreme Being chosen to  carry out mending openly, everybody would have  started abusing and quarrelling with Him, rather,  all would have considered Him to be their enemy.  For this reason, He carries out mending in a hidden  way.




202 (1)-In this world pain and pleasure go  together. Everybody aspires for pleasure, but  adversity signifies real grace and mercy of the  Lord. Adversity awakens the Jiva. At the present  time, the Lord is showering His special grace and  mercy.

203 (2)-In Satsang here, due to the departure  of the Sant Sat Guru, a gloom has been cast over  the Parmarthis who were mainly attached to His  physical form. True Parmarthis are feeling great  yearning and restlessness, which will prove to be  highly efficacious in accomplishing their tasks.  True Parmarth consists in tearing asunder the covers  of Maya which the Jiva has assumed. A moment's  yearling and restlessness surpass a hundred years  of Bhajan, because it removes the covers at a rapid  pace.

204 (3)-On the other hand, at some places in  the world, wars are being fought, and at others,  famines and epidemics are raging. Six hundred  thousand people are, at present, engaged in relief  work. Plague is also on the rampage. There is  no end to calamities. In short, the Supreme Being  is showering His unbounded grace and mercy at the  present time. He is effecting the spiritual uplift of  the entire creation; rather, it is His very pleasure  to do so. One should offer myriads and myriads  of thanks to the Lord for this type of suffering and  calamity. True Parmarthis do, in fact, pray that  they may be blessed- with some suffering or the  other all the time, so that their mind may continue  to strive for meeting the Lord. Even worldly people shudder at the sight of different types of  sufferings and calamities, and look for a region  where they can find abiding peace and happiness,  so that they may be saved from perpetual suffering.

205 (4)-Question-After the departure of  Huzur Maharaj, certain Satsangis did not feel any  unusual restlessness or yearning. They remained  more or less unaffected. They had no longing for  the Darshan of the internal form in His life time  or after His departure either. What is the raison d'etre of this behaviour ?

Answer-There are three categories of Parmarthis (devotees). In the first category are those  who are feeling great yearning and restlessness  after the departure of Huzur Maharaj. They sincerely wish and pray that they may be granted  some help and succour internally, if it is not the  Mauj to grant it externally. This they are receiving  by His grace, and their task is being accomplished.  [n the second category are those who have sincerely  adopted the Saran of Huzur Maharaj and are convinced that, by His Shabd Form (internal form),  Ede is with all at all times, and that He never repairs  to His Original Abode They are in a state of  peacefulness; there is no apparent sign of restlessness for Darshan in them. In the third category are the debased ones who had no yearning in the  time of Huzur Maharaj, nor do they hay e any at  present. These Jivas will also be taken care of,  but it will take time.




206 (1) -- It is necessary for Satsangis to exert themselves physically. Some Satsangis complain  that they are so heavily burdened with office work  that they are left with very little time for Parmarthi  activities. But there is a purpose behind it,  because the essence and substance of all that one  eats and drinks rises to Manakash (mind-sky). From there it descends again, like the snow which  turns into water and then into vapours to form  clouds, which come down in the form of rain and  get solidified again to form ice. In this body, some  channels or outlets are gross, some are subtle. They  are like a fountain with a thousand jets. When the  essence or substance of the food-intake descends,  the spirituality also descends along with it to some  extent. In case the substance gets diverted to some  wider or grosser channel, spirituality will be wasted  and evil propensities will also be generated. Therefore, a practitioner should continue to do physical  labour so that the essence or substance of the food  taken may pass out of narrow or subtler channels,  resulting in lesser loss of spirituality. Besides, the  Parmarthi activity, which the practitioner engages in after doing some physical exertion, will be  more agreeable to him, and also humility will be  abiding.

207 (2)-Question-But the more one attends to worldly activities, the more will one become attached to them. 

Answer-An attachment for an activity is  created when one derives some pleasure out of it.  But a work done with a sense of duty and with a  view to finishing it and getting away from it as  early as possible, creates no attachment. Therefore,  a Parmarthi should do his job diligently, considering it to be his duty. There is no harm in it.  Rather, all should undertake some work requiring  physical exertion. Of course, the purification of  those who can put in greater endeavours in their  Abhyas, can be effected by means of Abhyas alone,  but it is difficult to perform Abhyas of that order.  No force or energy in this gross creation can function directly without assuming a gross form. For  example, we cannot take the work of grinding from water, or of killing from air, unless the power  generated by water is transmitted to the grinding  mill or the hand grips the sword to move it in the  air. Similarly, Surat also cannot function directly  unless it reaches the Manakash (mind-sky) wherefrom the currents flow downward. Care should be  taken that the current of spirituality does not flow  out in greater quantity through wider or grosser  channels, such as those of Kam (passion) and Krodh (anger), etc.








208 (1)-In this world everybody wants to see  and meet the person who is famous for some  accomplishment, art and skill, or craftmanship, such as, an acrobat or an orator or someone very  handsome or a balloonist or one who has invented  a strange kind of bird with moving eyes and a  bill through which it seems to talk, or devised an  engine supplying energy to some instrument by  means of pulleys and ropes or one who is about  to set out for the polar regions. Everybody feels  desirous and enthusiastic about meeting such  persons. There are people who are so keen on  exploring the polar regions that they do not mind  spending money or leaving their wife and children  behind, least caring for their own lives even. For  instance, a certain gentleman here, who was a  superintendent of police, applied recently for going to the battle front. On his application being rejected, he forthwith tendered his resignation and proceeded to the war-front as a private.  2)9 (2)-On seeing this creation and wondering  how great and exalted its mechanism is, nobody  develops the kind of ardour and zeal, referred to,  for having the Darshan of its Creator nor enquires  as to where He is and what He looks like, though  knowing that He is omniscient and omnipresent.  None of us who have taken to Parmarth, appears to be having true ardour and zeal of this kind. No  one knows due to which past Sanskar and by what  grace of Sat Guru one has been drawn to Satsang.

210 (3)-There is no doubt that the task of all  those who have joined Satsang will surely be accomplished gradually, and all will one day be taken to  the Prime Abode, but deep and perfect ardour and  longing for meeting the Lord and for having His  Darshan, will be felt only by some rare Suratwant  Jiva who alone is a true lover and devotee. Nevertheless, even if a little thought of meeting the Lord  keeps on arising off and on in the mind, the progress in Parmarth can be made at a rapid pace.  The means for developing such ardour and zeal  lies in attending Satsang and performing the practices as enjoined by Sants.

211 (4)-We, in Parmarth, are like rustics, and  cats and dogs. What can the rustics appreciate if  an account of some masterly work of art, skill and  intellect is given or if some strange and novel  machinery is placed before them ? In like manner,  neither can we comprehend this strange machanism  of the cosmos (Nature or Creation) nor do we have  any ardour and zeal for meeting the One who is  regulating it.

212 (5)-The reason why the Jiva has so little or  no ardour and zeal at all for the Lord's Darshan,  but for worldly funs and frolics he has so strong  an inclination, is that he instantly gets absorbed in the creation of this region and begins to feel  pleasure in it though, in reality, he is in no way  benefited by it. Against this, in Parmarth, the Supreme Being has opened the Inner Book and  disclosed everything, but the Jiva, being inclined  outward, as he is, does not develop faith in His  existence and omnipresence and in His being a  reservoir of bliss.

213 (6)-If this Jiva were to think of this world,  the sun and the stars, as also of his own self, it  would appear that everything is being governed  by well defined laws, and how marvellous the parts  of this great machinery or engine are, how every  particle is charged with many different powers  and energies and pleasures, how sublime and  exalted the motive and purpose and workmanship  are to be found in everything created by that  omnipotent Lord. Learned scholars and medical  men of this world are at a loss to understand how  this human body itself functions; how every part  of it is working in harmony with the other; which  current is keeping the whole body going; and how  each Chakra (ganglion) contains innumerable  creations within it. They read and study everything, yet, in fact, they remain ignorant. They do not have any instrument at their disposal by  means of which they can find out the secrets of the  creation and of the human body (microcosm).  Nothing can be known about it unless 4?ua  Anubhava (intuition) is awakened.

214 (7)-It is only Sants who have given out the  secrets of the Creation, and the Jivas understood  them a little at the time when they listened to them,  but later they forgot. If 3?-4ir Anubhava (intuition)  is awakened, everything will be known automatically; there will be no need to teach or explain  anything. This power can be acquired slowly and  gradually by attending Satsang; and when one's  inner eye is opened, one will come to know of  everything in a moment. However, on seeing this  vast cosmos and thinking of its workmanship and  the laws that govern it, if an occasional thought of having Darshan of its Creator occurs to one's mind,  it is very good, for it can speed up one's progress  in Parmarth. The way to develop and enhance  this ardour and zeal for His Darshan lies only in  attending Satsang and performing the spiritual  practices as enjoined by Sants, but the perfect ardour  and longing for meeting the Lord can be found in  some rare Parmarthi alone. No other thought or desire has a place in his heart.




215 (1)-No importance is attached in Sant Mat  to quick and abrupt ascension of Surat because it  is followed by a state of unconsciousness. It is  much more advantageous that one's ascension is effected slowly and gradually so that its bliss may  be assimilated and one may also witness all the  spectacles en route. Hence, it is not proper that some people make haste in the matter of ascension  of their Surat. In abrupt ascension the link of  Surat with lower centres or Chakras will not remain intact.

216 (2)-And what is important is that both the  link and the ascension may be maintained simultaneously. In other words, even after one's ascension to the highest region, one's cord or subtle link  with the lower centre. should remain intact, so that  one may come down along it whenever one so  pleases. Only that Surat which gains ascension in  this manner, can become the Karti Karta (Redeemer,  Prime Mover) because its pleasure and activity will  reign supreme in the entire creation.

Radhasoami is there, Radhasoami is here.

(S. B. Poetry 1, p. 84, c. 53)  

217 (3)-If, however, Surat ascends all at once  with its link with lower centres snapped, it will  assume the form of Hans[16], on reaching the higher regions; it cannot become Kartar Kartar (Redeemer)  as its link with the lower creation ceases to exist.

218 (4)-Often, worldly people acclaim that the  Surat of such and such person got elevated all at  once, but Sant Mat attaches no value to such  persons. For this reason, Radhasoami Dayal  effects ascension slowly and gradually of those of  His children who have adopted His refuge, and He goes on granting them internal bliss according as  their power of assimilation increases. If the father  gives a rupee or a sovereign to his child, the latter  would spend it on kite-flying. As such, so long as  the child does not develop the capability of appreciating the value and worth of diamonds, sovereigns,  money etc., these things are not given to him.  Hence, no one need worry or make haste.

219 (5)-What is really of value is the bliss and  pleasure derived out of the thing one procures.  For example, it' learning is acquired, then it is not  the learning itself which matters so much as the  pleasure and intoxication of learning. Similarly,  in Parmarth also, the opening of a centre or witnessing of internal spectacles and scenery is not of  so much importance as the bliss and intoxication of  withdrawal and ascension, and if one continues to get this bliss to some extent, then this is the very  object and purpose of practising Parmarth, and one  should feel satisfied with it. Besides that, one  should also ponder over as to what the true form  of the Supreme Being is. The Lord is all-bliss,  immersed in His own rapturous bliss and is in a  state of UnMun Un Mun. And if this very condition  the practitioner also attains, then he should not  complain, but rather, he should be happy that he  is getting the desired result or fruit of Parmarth.  It is a definite sign of grace if he does not get  bliss all at once. One gets out of control and loses balance on getting even a little of bliss. What will  be one's condition if a greater amount of bliss were  to be granted all at once ?

220 (6)-Question -- Although every effort is made to check the reveries of the mind that arise during Abhyas, complete success in it is not achieved; what is the reason ? 

Answer - The impressions present within  manifest themselves as reveries during Abhyas.  So, unless all these impressions are erazed,  reveries will continue to arise. It is great mercy  that SanchitKarams Sanchit Karmas[17] are eradicated in the  form of reveries arising during Abhyas, for, otherwise, they would cause greater pain on assuming  the form of ParabdghKarma Prarabdh Karmas[18]. The remedy is that one should perform Abhyas and attend  Satsang carefully, and do away with reveries by  means of Sumiran of Nam.




221 (1) -According to Sant Mat, the abstinence  required to be observed is that a householder should  not cherish any desire to possess more wealth and  worldly objects than what are just enough for the  sustenance of his own self and his family, and he  should spend his leisure time in studying the holy  books and in engaging in other Parmarthi activities.  And the Bhekhs (ascetics), who have renounced  their hearth and home for the sake of meeting the  Lord, should devote the whole of their time to  Parmarthi activities. Whatever humble fare they  happen to get, they should rest contented with it,  and should not cherish a desire for gaining name  and fame in the world and for amassing wealth,  otherwise, they will suffer more beating and drubbing, their responsibility being greater than that of  householders.

222 (2) - Anecdote - It is said of a certain  ascetic that he used to eat and drink a lot, torment  people and do all sorts of mischief and villainy.  A certain Mahatma advised him not to do so, as  else, he would have to repent very much. But,  that fellow paid no heed. At last he died, and on  having been reborn as a bull, he again started vexing people of the same locality, there being no  change in his nature and behaviour. At last, the people, worried and helpless, made up their mind  to catch hold of him and use him in tilling the land.  He behaved wickedly there, too. Though subjected  to severe whipping, he would sit down at each step.  At last, the same Mahatma took pity on him and  appeared on the scene. He said to the people that  he would like to whisper some words into his ear.  The people allowed him to do so Then Mahatmaji  whispered in the bull's ear `Hallo child, do you  not feel repentent on your degraded condition even  now. I used to warn you; you paid no heed'.  Hearing this, the bull's eyes were filled with tears  and he began to work properly. After a few days  he died, and by the grace and mercy of the Mahatma he was again blessed with the noble  human form, and thus some work of regeneration  of his soul was accomplished.

223 (3)-Those Bhekhs who set up their own  sects or raise funds by lending money or try to  acquire worldly knowledge and learning or extract  money from people forcibly or resort to litigation,  will meet the same fate as did that Bhekh 

An anchorite of one sect fights shy of that of another. Such people are imperfect. They should perform Bhakti.

(S. B. Poetry 1, p. 320, c. 14)

A Yogi who renounces worldly desires is the teacher  of the world. But if he wants the world, the world is his teacher and he is the slave of the world.

(Sant Sangrah Part 1, p. 101, c. 15)





224 (1)-If one is fast asleep and somebody  comes and wakes one up, or if one is absorbed in  listening to some melodious music and somebody  distracts one, or if one is deeply engrossed in reading something and somebody disturbs him, or if  somebody pulls the fish out of water and throws it  on the ground, or if a child is sucking at the breast  of its mother and somebody removes it from her,  then, in all these cases, how annoying does the person causing interference appear to be, and how  great a sin does he commit ? Likewise, at a place  where Satsang of the Supreme Being is going on  and the Jivas are engaged with ardour and zeal in  performing Bhakti, if one goes there with a desire  for honour and praise and makes a show of one's  ego, then how odious he looks ?

225 (2)-Egotism is the greatest flaw. Other  faults and blemishes can be pardoned but ego is  not at all acceptable to the Lord. It shall have to  be reduced to nought. The Lord has turned it  out from His Abode, then, how can He allow it to  re-enter ? And the Lord does give it a kick wherever  it makes its appearance. This blemish or evil  is present in all in a lesser or greater degree, but  all should at least pray for forgiveness, feeling  sorry and repentant for it, otherwise, how will their correction be effected?



226 - Kal cannot but create obstacles and  disturbances. Whenever he finds pure and unalloyed Satsang going on smoothly, he gives rise to  quarrels and conflicts. In the time of Huzur Maharaj also, such quarrels and conflicts did often arise.  He ' as, of course, an all-powerful Being We should  proceed very cautiously and should try to avoid  each and every conflict. Even if somebody abuses  us, we should forgive him. At present, we are  having Sadh Sang[19]. As such, it is all the more  necessary to be cautious and alert.



227 (1)-All religions have prescribed some  method or the other for purifying and steadying  the mind. In some religions it is Pranayam, in some it is the practice of the Mudras and in others,  t is striking-at-the-heart, etc. In the Radhasoami Faith also, practices have been prescribed for bringing about purification and steadiness of the mind,  but actually, the essential requisite is the dawning  of love. In other religions, some purification is, no  doubt, effected, but love is not awakened. Love cannot be engendered without Satsang. Love signifies that one develops a keen desire in one's heart  for having Darshan of Radhasoami Dayal, for  hearing Shabd and for attending Satsang. In other  words, one should not feel at ease without these  things. In this world also, if there is love and  affection between two persons, they do not get  peace unless they see, meet and converse with each  other.

228 (2)-Prem (love) is superior to Preet (affection . It is Preet that will be bestowed first and  the gift of Prem will be. granted later. All that one  may do will not be of much avail unless Preet  awakens. Even if withdrawal of Surat takes place  during Abhyas, that, too, is not of much use if  Preet has not yet awakened. There should be pang  and yearning within. When such a stage is reached,  everything will be accomplished and all evil tendencies will be eradicated, and virtuous tendencies will automatically be generated

229 (3) - Vedantis were badly deceived. Love  does not arise in their heart. When they call themselves Brahm, then who is there to be loved ! But,  they may be asked by what proof they came to  know that they are Brahm and the world is unreal.  It is only by seeing the perishable nature of the  world that they call it unreal. In doing so, the  mind, the senses and the instrument of intellect  were employed, and the inference so drawn has the mind and intellect for its proof. But, the mind and  intellect are the attributes of Antah-karan, and  Antah-karan also becomes non-existent during the  state of sound sleep. Therefore, the very instruments by means of which the inference was drawn  -that this world is perishable or unreal and that they themselves were Brahm-are also perishable.  How can the conclusion so arrived at be correct ?

230 (4)-However, the conclusion as reached by  ancient Gyanis, that this world is unreal and that  Brahm is all-pervading, was not drawn through the  instrumentality of this mind and intellect After  performing Abhyas they reached a certain point  from where they saw that it was so. It is absolutely impossible to realize this unless qua Anubhav  (realization) dawns.

231 (5)--Gyanis of today are purely sophists.  They do not perform any Abhyas etc. They only  study the books of Gyan (knowledge), and declare themselves Gyanis. It is written in the religious  books that the world is only a delusion. So, it is  this word `delusion' that has deluded them. But,  in those sacred books it is also mentioned that none  is an Adhikari (fit) to read the scriptures without  accomplishing the four Sadhan[20]. Nobody takes  any notice of it, and the meditation and things like  that which they perform, only pertain to the plane  or this mind.







232 (1)-In this world, when one makes a search  for something and dedicates one's body, mind  and riches to that end and when one succeeds in  procuring it, how great a value one attaches to it  then, and how dear it is to one's heart. Similarly,  in Parmarth, the harder one seeks and the more  labour one puts in for achieving the true essence,  the more will one value Sant Mat. If one has not  made any search nor sacrificed one's body, mind  and riches for Parmarth but has come to Satsang by Mauj, then, after taking to Parmarth, one shall  definitely make endeavours and sacrifices to achieve  Parmarth and to understand the subtleties of the  Faith, if one is true and sincere. In short, the  point is that one does not value a thing much if  one gets it without making any search and putting  in hard labour, whereas a thing obtained after  making intensive search and putting in much  labour and toil, becomes very dear to one, and  one develops attachment to it. Therefore, Parmarthis  should go on applying their body, mind and riches  to Parmarth and never sit idle, because if they  become silent or inactive, there will be no difference  between them and worldly people, inasmuch as  worldly people also first adopt some religion in a  casual manner and then sleep over it without  making any further enquiry and endeavour. Such  people are calledTeki Teki slavish adherents to old  prejudices and beliefs), but a Parmarthi should not  become a Teki.

233 (2)-So long as one does not find true  Parmarth, one should go on making endeavours  for seeking it, but when one finds it, one should  practise it with one's heart and soul; one should  make constant efforts in understanding and comprehending the faith, in performing Abhyas and in  keeping a watch over one's mind and condition  If one does not do so, then it should be inferred  that one's luck is very poor. However, if one  continues to attend Satsang regularly, a desire for  Parmarth will be gradually generated in one's  heart, and then one will also start behaving in the  manner of true Parmarthis. The engendering of  this desire is in itself a bestowal of mercy, because  the desire, when engendered within, will also get  the necessary Karni (spiritual endeavours) performed.

234 (3)-Ours is a living Faith, and is not like  other faiths. In all other religions, things are done  by way of blind adherence to past beliefs and  traditions, and if one engages in a similar activity  in this Faith also, one shall achieve nothing though  one may continue to adhere to it for a pretty  long time. One's task will be accomplished to any  appreciable extent only when one performs its  practices with some anguish and pangs in one's  heart. Without pang and true longing, nothing can be accomplished.

235 (4)-When the Jiva has joined true Parmarth,  it behoves him to apply himself with heart and soul  to comprehending the Faith fully and to having  the refulgent Darshan of the Supreme Being It  is very essential to examine the behaviour of one's  mind and to effect its mending and correction.  Unless one keeps a watch over one's mind and gets  ready to put up with everything, such as, disease,  bereavement, dishonour, poverty, etc, meant for  one's mending and correction, how can one make  any headway in Parmarth ? One will have to bear  with such situations, because, while in affluent circumstances, one remains happy and pleased, as also  one's faith in the Lord abides and one also conforms  to His behests and Mauj, but it is only when some  adverse condition befalls one that it is realized  how far one's love for the Holy Feet of the Lord  is true, how far one can conform to His Mauj and  to what extent one is attached to one's body, mind  and wealth.

236 (5)-Nothing can be done unless one's  bondages are cut asunder, and when the Lord will  start breaking one's attachments, these things (body,  mind, etc.) will receive jolts. Hence, a true Parmarthi  should himself go on loosening his bondages and  attachments; he should always make use of his  intelligence, and should remain watchful as to  what are those things to which he is deeply  attached. He should ` go on loosening his  attachments and bondages, taking the clue from  the discourses delivered in Satsang, because, one  day everything will have to be left behind, and if  he does not himself act prudently, then, Radhasoami  Dayal, who is concerned with the good and welfare  of his soul, will take his treatment in His own  hands, and will loosen his bondages and mend his  mind in the manner He deems fit and proper. None  will be spared after he has joined this Faith.  Therefore, everybody should always go on making  efforts, and putting up patiently with every kind of adversity that comes his way, considering it to  be nothing but the mercy of the Lord. Of course,  if he finds it hard to put up with an adverse  situation, he may pray in the Holy Feet for the  power of endurance, but he should ever remain  prepared to comply with Mauj. Whatever the  Supreme Being ordains, He first ensures whether  or not the Jiva can stand it. Errors and omissions will, of course, occur, but he should then feel  repentant and be careful in future, praying at the  same time in the Holy Feet for forgiveness. Thus  will his purification be effected slowly and gradually,  and his task accomplished.

237 (6)-At the time of death, Surat and the  mind have to withdraw from the entire body and  pass through a particular aperture. Worldly people  suffer great pain and agony at that moment. Now,  it is to be noticed that the same process has to be  gone through in Radhasoami Faith during one's lifetime. If one does not perform this Abhyas  with ardour and zeal while one is alive, one will  have to undergo the same pain and suffering. Then  what difference is there between one and the worldly  people ? Therefore, it behoves one to make this  path clear before one's death, as also make one's  mind subtle and fine so that one may enter that  portal gladly at the time of death, and hearing  Shabd and having Darshan of Swarup, may attain  bliss of the highest order.




238 (1)-In reality, the Jiva has no longing for  Parmarth. Had there been a longing in him, he  would have applied himself to practising Parmarth  with great ardour and zeal on coming to know of  the secret of the Supreme Being and on finding the  true Parmarth. Look, how in this world people engaged in acquiring learning and knowledge, devote  themselves wholeheartedly to the enquiry of something new when they hear about it ! How hard  people try and how they run the risk of their lives  to see new things and to explore polar regions !  One does notice such ardour in people for worldly  activities, but Parmarthi longing does not arise in  them at all. The reason for it is that the mind is  completely inclined outward. When a desire for  some worldly activity arises, the mind does assist  and cooperate, but it offers resistance to Parmarthi  longing, and obstructs its path to the extent possible.  When one shows such ardour and zeal for witnessing worldly trifles, how much more efforts and  endeavours should one put in to awaken the power  of Surat, inasmuch as this power is the most exalted  and has its sway over all, and the entire creation  owes its origin, maintenance and sustenance to it.

239 (2)-Unless deep yearning and keen longing  for Parmarth and for Darshan of the Lord are  generated in one's heart, one can never have His  Darshan, nor can one perform the practices of  Radhasoami Faith correctly. But those blessed  with such ardent longing and anguish are rare indeed As for ourselves, we have no longing for  Parmarth at all. To perform only a bit of Abhyas,  and to attend Satsang by way of formality or  routine is not enough. But Radhasoami Dayal, by  His grace and mercy, is accomplishing our task  slowly and gradually. Were He not there to keep an eye on us, we could do nothing.

249 3) -Kal Purush is also very powerful and  he is continuously devouring all the Jivas Maya,  too, is very strong and powerful. They have created  big snares of pleasures and enjoyments for the  Jivas, from which none has the power to escape,  as is evident from the accounts of past Mahatmas  as to how they were stripped of all their attainments  in a moment. What power have we to protect  ourselves from the enemies so strong and aggressive ?  Radhasoami Dayal Himself saves His devotees,  and He has ordered Kal not to give to the followers  of this Faith any material object in excess of what  is necessary for a living of an average standard,  because if they get more of pelf and power, there is  every danger of their also going astray.

241 (4)-The practitioners of bygone days, who  relied more on their own efforts and exertions, and  who did not adopt the Isht firmly, were badly  beguiled by Kal and Maya, because they were like  orphans. When we look at these things, it becomes  clear how Radhasoami Dayal has been taking care  of us, how He has graciously saved us from our arch  enemies.

242 (5)-And in future also, it is He again who  will save and protect us. It is His Mauj that Satsang  be established and Jivas be granted redemption by  enabling them to practise Parmarth. Therefore, one should not lose heart and one should perform  Abhyas at least twice daily and also read the holy  books. He, by His mercy, will Himself accomplish  our task and will gradually enable us to make  spiritual progress.







243 (1)-No one knows what the hunter Kal,  ready to shoot arrows, may do any moment.  Nothing can be known of this destructive force. How can then one know anything of the omnipotent Lord who is the Saviour ?

244 (2)-Kal has his sway within three Loks.  He can do anything he pleases within these three  Loks and, in a moment, he can inflict on anybody any  amount of pain he likes; he does not want any Jiva  to go out of his domain and jurisdiction, but Kal  and Maya are afraid of Radhasoami Dayal, and they  obey His commands. They can do no harm to  him who has adopted the Saran of Radhasoami  Dayal, nor can they stop him, like a person having the king's warrant of authority with him cannot be  held up on the way by any officers or magistrate  though they may be against him. However, this  much permission is given to them that they may  realize tax on dutiable articles, if any, with the  practitioner of Surat Shabd Yoga; and the dutiable  articles in his case are worldly desires and attachments. Kal will definitely stop one who proceeds  along with such articles, and his realizing the tax  consists in keeping one entangled in the object for  which one cherishes a desire. He, who has no  dutiable article with him will pass on undeterred.  If somebody wants to conceal dutiable articles,  then before Kal, he cannot. It is evident that Kal  Purush, who is all-powerful within the bounds of  the three Loks, can inflict whatever pain he likes  on anyone. But, over his head is Radhasoami Dayal, and His command. He cannot inflict any  great pain and suffering on those who have adopted  His Saran, nor can he check and entangle them.






245 (1)-When one sees a rope dancer giving  a display of some strange feat of acrobatics or finds  a great mathematician solving some knotty and  difficult problem, one is struck with wonder and  one thinks that it must be a very tedious job for  them to do. Likewise, one is filled with great  astonishment when one reads about the inner stages  described in the Bani of Sants, as to how such  stages are possible of attainment, and if at all that  is possible, the task can only be accomplished with  great difficulty. Pondering thus, one stops making  any headway in Parmarth. This is how it goes with worldly people. And those, who have taken  to Parmarth and are performing Abhyas, too,  sometimes feel dejected as regards those conditions  and stages, thinking that it is rather very difficult  to attain them, but if one just thinks over it again,  one will find that there is no cause for disappointment, for, in the beginning, everything- be it worldly  or Parmarthi - proves a little difficult and painful,  but after sufficient practice, the element of pain  and drudgery disappears, rather, one enjoys it and  derives pleasure from it. Therefore, one should  go on performing Abhyas regularly. By continued application one will automatically attain the condition  or stage which one used to wonder at previously.  The acrobats or balloonists or those engaged in doing tedious activities, also continue with their  practice right from the start and, when it reaches  perfection, they find no difficulty at all in doing  them.

246 (2)-The main idea of this discourse is that  every work appears to be strange and peculiar in the  beginning, but when the same is done regularly, it  becomes easy in course of time. The setting in of frustration and despair is very bad in Parmarth.  One should never become disappointed, because  he, who becomes disappointed, can accomplish  nothing.

247 (3)-He, who has joined Radhasoami Faith  and has also, to some extent, understood its secrets,  should go on performing Abhyas regularly. He  should never feel disappointed. In one, two, three,  or, at the most, in four lives his task will surely  be accomplished, and all the stages of a Parmarthi  as given in Bani will automatically follow, one  after another.

248 (4)-It behoves a Parmarthi to practise  certain abstinences which are very essential, because  unless they are observed there can be no progress  in Parmarth.

249 (5)-In the first place, he should be very  careful about what his food and drink are. He  should not use rich foods alike Ghee, dry fruits, etc.  because they strengthen the body too much, and  when the body gets filled with energy, the mind will  surely become unsteady and one will naturally feel  inclined to do new things. The waves of thoughts  and vagaries arising in the mind will be so strong  that one will not be able to still them and sit for  Abhyas. Besides this, a Parmarthi should take  two or three morsels of food less than what his  appetite demands. He should take ordinary and light  fare, such as pulse, bread, rice, one or two  vegetables. A practitioner should not unhesitatingly  accept the food offered by each and everybody because  the mind and body of those ascetics who accept food  from all quarters grow very unsteady and robust.  250 (6)-Secondly, one should also exercise  restraint in respect of association. A Parmarthi  should not associate with worldly people, men of  power and position, rich people, or those who  hanker after worldly name and fame or who  indulge in other worldly activities with utter  abandon. If a householder has to associate with  them on account of his vocation or social considerations, then, he should do so only to the extent  necessary, never to join them in their other  activities.

251 (7)-Thirdly, the thoughts and inclinations  of a practitioner should also be proper. There  should be no other desire left in him than to attain  pure and unalloyed Parmarth. Worldly desires,  such as those for material prosperity and name  and fame etc., should be totally done away with. Only that much of desires should be allowed to arise as is absolutely necessary for a living of an average standard. Desires in excess of this will be detrimental to Parmarthi progress.

252 (8)--Those who are all right in their first  two abstinences, viz., food and association, will  also be all right or correct in their thoughts and  inclinations and way of living, but if these two abstinences are not correctly observed, the thoughts  and inclinations will also not be correct. These  abstinences are very necessary in Parmarth. Besides  these, there are other fine or subtle abstinences also  which have got to be observed, but these three  kinds of restraints referred to above, are very  essential to start with. Great attention should be  paid to them in the beginning He, who pays no  heed to the observance of these abstinences, will  achieve nothing in Abhyas and remain blank,  though the Lord will not leave him that way, and  he will have to undergo pain and punishment. One  should go on removing worldly desires and attachments gradually, and then Parmarthi desires will  also have to be reduced, that is, one's condition  will become such that one will not be attached to  any Parmarthi activity in particular

253 (9)-One who observes these restraints will find one's Parmarthi way smooth and easy, otherwise, one will have to suffer hardships. One should  become totally indifferent towards all desires, and  should not feel pain or pleasure in what may come  to pass by Mauj. In other words, one's mind  should become like a curried cane, which one may  bend any way one likes, but such a stage will come  about only when the plane of Surat changes.







254 (1) -Spirit-force is very powerful. Though the Surat-essence, entangled in the body since its descent below, is in imprisonment, yet, its activity is so astonishing that it leaves one dumbfounded. All manifestations ofSiddhiShakti Siddhi Shakti (supernatural powers) are due to this spirit-force. Siddhi Shaktis are of many kinds :

(1) `Anima' or the power to become minute or   small, such as, to assume the form of a fly   or a mosquito.   

(2) `Mahima' or the power to grow and become large, such as to become an elephant or a demon.

(3) `Laghima' or the capacity to become light.

(4) `Garima' or the capacity to become heavy.

(5) `Prapti' or the ability to reach out for everything.

(6) `Prakamya' or the power to create, maintain and destroy all,

(7) `Shiva' or the power to have command over all.

(8) `Vashikaran' or the power of controlling the   actions, feelings and desires of other persons.   

255 (2)-When one realizes that Chaitanya  (spirituality) which is like an atom or a particle,  has in it so great a power that it is capable of  transforming itself from a rye to a mountain and  vice versa, one can form some idea of the power  and omnipotence of that endless ocean of spirituality, and then one becomes convinced that whatever happens, happens by Mauj. One then conforms  to Mauj under all circumstances as also realizes  the omnipresence of the Lord. By attending Satsang and performing Abhyas regularly, one can  have a perception of the immense power and omnipotence of the Lord.

256 (3)-In the beginning, when withdrawal of  the spiritual current takes place during Abhyas,  one feels as if one is losing one's very life, but when  the current of higher spirituality comes from above,  one gets bliss and pleasure and Shabd begins to  reverberate. At that time, the music of joy and  thanks-giving begins to resound within one, as  it were. 

Music of thanksgiving is ringing. I am filled with joy. Vairagya (dry renunciation) has fled away. With unalloyed love and devotion, Surat plays Holi with Guru.

(Sar Bachan Poetry 2, pp. 135-136, cs. 5-6)

257 (4)-Question-What is Shabd ? 

Answer-The Dhun (sound) reverberating in  the current of spirituality is called Shabd. But,  there is difference between Shabd and Shabd.  There is the Shabd of a harlot. Then there is the  Shabd of Sadhs and Mahatmas There is a vast  difference between the effects they produce. Similarly, there are Shabds of Kal and Dayal. Their secrets are given out at the time of initiation, as also an account of all the obstacles to be met on the way. Internally, the test thereof is : 

The Shabd that draws you upward, know that that Shabd comes from the high. While the sound that gives rise to desires in you is the sound of Kal-, which beguiles Jivas.

(English Prem Bani, p. 285, cs. 86-81)

 There are Shabds and Shabds. So Guru cautions you to be on your guard.

(S. B. Poetry 1, p. 276, c. 6)

258 (5)-In Patanjal Shastra, ten kinds of Shabd  have been mentioned, but it has not been clarified  as to which Shabd is of Kal and which one of Dayal.  Vedas and Shastras speak of Pavritti Pravritti and  Nivriti Nivritti. but they mainly deal with Pravritti  or the management and preservation of this world,  and very little has been said about Nivritti (emancipation or liberation from existence). For instance,  in the Vedas, there are eighty thousand Shlokas  (stanzas) on Karma-kand, i.e., Pravritti, sixteen  thousand on Upasna (worship and devotion) and  only four thousand on Nivritti or Gyan, but Sant Mat deals with Nivritti exclusively.

259 (6)-In Gita, Krishna Maharaj told Arjun  to dissociate himself from, and attain a stage  beyond the jurisdiction of the Vedas which are not  devoid of three Gunas and to adopt his Saran  alone, giving up all Karma and Dharma (rituals  and observances), as only then the task will be accomplished. So long as a man is engrossed in  rituals and Upasana ( worship) or Varnashram  (caste and order), he is the slave of the Vedas,  that is, he must obey the Vedic injunctions. When  he reaches beyond Maya and the three Gunas, his  feet are on the head of the Vedas. In other words,  he becomes the master of the creator of the Vedas  and his orders overrule those of the Vedas.


The Vedas are associated with three Gunas. 0 Arjun ! get out of their bounds. 

In other words, dissociate yourself, 0 Arjun, from the Vedas which are not devoid of three Gunas, and repair to the region where there is no trace of the Gunas.


So long as a man is engrossed in rituals of Varnashram, he is the slave of the Vedas, that is, he must  obey the Vedic injunctions. When he reaches  beyond Maya and three Gunas his feet are on the head of the Vedas.  In other words, he who is proud of observing the  rites and rituals of Varnashram is the slave of the  Vedas, and he who is immune from these rites and  observances, has his feet on the head of the Vedas.


All-pervading Brahm having the epithet of Sachchidanand [21]is both with and without Gunas (attributes). 1 say that Nam is superior to them both.


Superior to Brahm and Ram is Nam which blesses even gods who bless men.


Ram redeemed only one, the wife of a sage[22]. Nam has reformed innumerable sinners.

How can I describe the eminence of Nam? Even Ram could not do full justice to Its glory


Even greater than Ram is Ram's devotee. Such a belief do I hold, 0' Lord !


The Nameless and Impersonal Supreme Being is not superior to Guru.

(S. B. Poetry 1, p. 410, c. 7)


No matter if it takes me crore of lives, I shall either marry Shiva or remain a maiden.


I will make endeavours for a crore of lives, and  shall either wed Shabd or remain unwed for ever.  This is a line from the Ramayan. This is how  Parvati expressed her desire to marry Shiva. So 'here, to meet the Shabd Guru, a devotee takes a vow likewise.

260 (7) -In short, people go on adhering blindly  to what they have only heard or been told of the  teachings of the Vedas and the Shastras, but how  will the educated and the learned approve of the  books meant for children ? Great Pandits and  Gyanis came to Sants, but all went convinced and  satisfied. I am only a slave of Sants. Recently, all  the great Pandits (learned men) of the town gathered  at my place on the occasion of my son's marriage.  I asked them what ParmanuParmanu (an atom) is.  They replied that Parmanu Parmanu (atom) is invisible  and cannot be seen by these senses. I told them it  was only a hearsay _ a parrot's prattle. How can  it be accepted; prove it with arguments. If Parmanu  Parmanu (atom) is invisible, then what you say sitting at the plane of Antah-karan, is also not  reliable. I am not speaking on any authority neither the Vedas and Shastras, nor Puran, Quran  and Bible, nor Kabir Saheb, Shams Tabrez, nor  even Radhasoami. Let me give you a self-evident  proof about our Faith. You just listen. I explain  on the basis of what can be seen with physical eyes.

261 (8)-Two things exist here Jad Jad and ChaitanyaChaitanya (matter and spirit). As far as Jadta Jadta or Maya extends, there is transmigration,  because Maya does not stay in one form. Nirmal  Chaitanya Desh (the purely spiritual region) is imperishable and everlasting, because Chaitanya  always stays unaltered. All energies have currents  associated with them, as also their respective reservoirs and sounds. Catch hold of the Dhun  (sound) of the current issuing forth from the ocean  of spirituality, and proceed on the path which one traverses during dream and at the time of death.  There are three main factors here -- body, mind and  Surat. All the three have their corresponding  spheres in the macrocosm, viz., Pind, Brahmand  and Dayal Desh. Each of them has six sub divisions,  the sub divisions of one being the reflections of  the sub-divisions of the other sphere above it. As  the body has outlets or openings externally, so also,  there are openings within. The dictumPindeshu`Pindeshu Brahmande' means that whatever exists  in the creation outside, is present within the body  of every human being on a small scale. For  example rays are coming from the sun. If one  can become as subtle as the rays, one can reach the  sun by catching hold of the ray. Similarly, one  can reach the ocean of spirituality by catching hold  of the Dhun (sound) of the current issuing forth from  that ocean. Now, this account is to be found neither  in the Shastras, nor in Quran nor in Bible. It is a  self-evident proof based on natural phenomena and  not on anything else. Hearing this, all those  Pandits were silenced.

262 (9)--Question-How to catch hold of that current ?

 Answer-Perform Abhyas, and you will contact  the current As you see here with your physical  eyes, so also, if you open your inner eyes, you will  know of the conditions prevailing within. But  that eye will be opened after much yearning and  frustration. In other words, the eye will open up  by and by and the progress will be slow and gradual.  A child continues to grow up with each day, but  the process of growth and development is so slow that he cannot perceive it. It is only when he  attains puberty that he realizes he is no longer a  child. This is what happens to the Jiva when his inner eye opens up fully, and this is what is called  opening of the eye through yearning and frustration.

263 (10)-Question-The growth of a child is helped by massaging his body with oil. 

Answer-Here also much oil is applied, the  body is rubbed a lot with Ubtan Ubtan[23], and the  milk of ChhathiChhathi[24] is taken out, that is, egotism,  the crushing of which is a very difficult task, is got  annihilated. In short, a lot of cleansing is carried  out. People in general are under the impression  that Satsangis here are quite happily and comfortably attending Satsang and enjoying Kachauris[25].  But if you ask everyone in private, then you will  know what the truth is, and how their very life is made to ooze out each day. In brief, all those  sitting here are given a thorough massage, that is,  they are subjected to a lot of Gadhat; and  this is the proof of this Faith being true and  sublime. Where no such thing takes place, and one is only accorded hospitality, that  religion is not true. How abnormal one  becomes as a result of a slight rising up of gas in  one's system. If one's Surat were to be elevated  without purification or Gadhat Gadhat (mending and  correction), then what havoc is there which one  would not create. Now, what can these learner  men understand about these matters ? Having  acquired only a little of materialistic knowledge  and learning, they make much show of it. Bu Sadhs and Mahatmas who are endowed with awakened intuition and within whom exists an ocean of Gyan (knowledge), tend to become more and more poised and serene. Worldly learning and intellect has no value to them. 

This is a matter of actual practising and not one of intellectual speculation. Give up intellectual wrangling, engage in spiritual activities, then you will be able to get at some reality.

(S. B. Poetry 2, p. 7l, c. 148)



264 (1)-There can be no Gyan (knowledge) without Yoga (union). Spirit-force predominates over all; there is no power superior to it.

265 (2)-Similar praise has been sung of Yoga  in Shastras also. But, people do not practise Yoga,  they only read books and pose themselves as  Gyanis. Yoga means union of one thing with  another. In the outside world also, no knowledge  of a thing, as to what it is and what its effect is,  can be had unless there is a union with it. When  the current of spirituality comes in contact with a  thing through the sense organs, then only the knowledge of it is had, as also some of its properties  like sweet smell, taste and flavour etc., become  apparent. Similarly, the knowledge of the Supreme  Being will be had only when one's current of  spirituality contacts His spirit-force which has  brought about this creation and which is sustaining  everything and is the prime mover within everybody. As outside, one comes to know of the  attributes of a thing after touching it, so also, the secrets of the creation are known by contacting the  spirit-force of the Supreme Being internally.  This is what constitutes true knowledge. And the knowledge which people give out about the Supreme  Being as to how He evolved the creation etc. is  all idle talk, because they have absolutely no knowledge of the higher spiritual current. What they  say is only the result of their Antah-karan coming  in contact with Mayak objects. As such, their Gyan (knowledge) is Mayak (pertaining to Maya) and Jad Jad (inert). Gyan also carries the sense of weilding power over the object whose knowledge  one acquires. For example, when people came to  know of electricity, they also became able to  exercise control over it. So also, when one acquires  knowledge of the spirit-force of the Lord, one will  become capable of wielding power over His creation  as well.

266 (3)- Of all the powers existing in the  creation, the greatest is that of the spirit, because,  by inquiring into the laws that govern other powers,  it exercises authority over them, and brings them  to its use and derives benefit from them. It is not  so with other powers. This establishes the supremacy of spirit over all other powers. If somebody  says that there can be some greater power which  can exercise control over Surat after making inquiry  into the laws that govern it, though we may not be  aware of that power, then he is wrong, because if  that power, too, has the capability of exercising  control after making inquiry, it cannot be said to be a power superior to Surat or spirit, because this  very attribute is present in Surat already. It comes  out to be a difference in degree only, just as this  attribute is more pronounced in the reservoir of  Surat than in the current. Besides, Chaitanya has  Gyan or the capacity to inquire and know If there be any other power superior to Chaitanya, it  can be known only through Gyan, and hence, that  power must be inferior to Gyan This proves that  there is no power superior to Chaitanya, and if we  cannot have any knowledge of that hypothetical  power, then, for all of us, the power of Surat stays  supreme. In other words, our knowledge can extend  only up to the power of the spirit, there being no  other power superior to that of the spirit.

267 (4)-When it is the Mauj of Radhasoami  Dayal to promulgate this Faith openly, the plane of  location of all the Jivas will be changed. They will  come to the plane of Prem on receiving initiation  itself. They will also be shown some glimpses of  the internal spectacles. Then will one clearly understand the sublimity of this Faith, and be able to  realize how much grace and mercy Radhasoami  Dayal is showering on His children. When one is  able to so realize and perceive mercy, one will also  become convinced about the omnipresence and  omnipotence of Radhasoami Dayal, and love will dawn on one. One will then wholeheartedly devote  oneself to Bhakti, and it is then that one will clearly  realize that some current is coming down incognito from above and all processes and activities are going  on with its help alone, otherwise, one could do  nothing. One will then consider oneself very low  and degraded, feeble and powerless. All other religions have no inkling of the activities of the current  coming from above, but, on the other hand, they keep on asserting their ego with the result that no  love is generated. The activities which generate  love and do not boost up ego, constitute Guru Mat and those which lead to ego and do not awaken  love, constitute Mana Mat.




268 (1)-Three factors are clearly perceptible  in this body. The first is Maya which is inert and  motionless, second is the mind which gives rise to  thoughts and reveries, and the third is Surat  Chaitanya. Now, think of the power of Surat. In  whichever body it takes its location, all other  powers and forces assemble and work for the formation and preservation of that body. It is solely  due to the presence of the current of Surat in the body that all beauty and comeliness are reflected  on the face and limbs, which are like indices.  When that current withdraws, all the beauty  vanishes in a few hours, rather, the face turns  dreadful.

269 (2)-Certain ganglia, called centres, can be  clearly seen in this body, such as the centre at the  rectum, the centre at the reproductive organ, that  at the navel which regulates preservation, those at the heart and the throat, and the sixth Chakra.  Above these, there are grey matter and white matter  in the brain Sants say that these two kind-, of matter also have gradations, and Surat, taking its  seat at the sixth Chakra in between the two eyes,  carries on the functions of this body and of the  world. When Surat withdraws a little during the  state of dream, all pain and suffering of the body  and the world are forgotten. Even if somebody  has died in the family, the pangs of bereavement are not felt during that time. Though in that state  also, pain and pleasure do exist, one there possesses  greater power than here to create any state or  condition one likes by means of one's imagination.  When Surat recedes further to the state of deep slumber, one experiences even greater comfort. If  n a particle of Surat so great a pleasure and relish  exists, as in the case of the tongue, that people  Become entangled in that itself, then, how much  more bliss and ecstasy there must be at the seat of  Surat and in its reservoir whence all the Surats  lave come down.

270 (3)-Now, it behoves each and every Jiva  hat on seeing the transitory nature of things in  this creation, he should ponder whether or not there exists some region which is stable, and on reaching where one may attain everlasting bliss and pleasure. In this world, pain and pleasure are caused by change in external form and condition of things.  One feels pain or pleasure when the object to which  the current of one's Surat or attention is more frequently and freely directed, undergoes a change,  But this sort of change will continue to take place up to the limit of the region where there is  admixture with Maya. Therefore, it is incumbent  on one and all to make efforts and endeavours  obtain true bliss and happiness on reaching the  region of pure spirituality, where there are no mutations or changes.

271 (4)-On close examination it will be seen  that two kinds of forces are at work in this creation.  In the sun, for example, two forces are manifest;  one is that by which its heat and light spread out  and reach this earth through its rays; the other is  that by which it attracts the earth and all other  planets towards itself, due to which they all are  revolving round it. Similarly, there are two currents  coming within our body -- one is diffusing outside  through the nine apertures, and the other is withdrawing and attracting inward. By means of this  latter current which is exercising an attractive  pull, we can reach the reservoir from where it  is issuing forth. This current is also accompanied  by a Dhun (sound) called An-had and Awaz-E-AzmaniAwaz-e-Asmani (a voice from heaven). In Sant Mat, the mode and secret as to how one can  proceed by catching hold of the Dhun is given out.

272 (5)-The Name of the Supreme Being is RADHASOAMI. This is not an assumed or  acquired name or a name given by anyone. The  Supreme Being has Himself revealed IT in these  times.

273 (6)-Names are of two kinds. One is  Varnatmak which is an assumed or acquired name  of any object, having no connection with the object,  such as Roti (bread). The other is Dhwanyatmak  in which there exists a natural and innate connection  Between the Nam (Name) and Nami (whose name it is), like the sound which emanates from a bell and is represented by `Ding Dong'. It is thus that  'ants have disclosed the Name RADHASOAMI on listening to IT internally. RADHA signifies the current which effects reversal, and SOAMI the  reservoir. Everywhere, creation is evolved by  means of current and reservoir. For instance, the sun is the reservoir and its rays are the currents  which bring about creation here. In this way,  everything, be it big or small, has its current  and reservoir.

274 (7)-Surat has a natural affinity for sound.  ,or instance, if some good music is being played  somewhere, everyone stops to listen to it. Although all religions have attached importance to Shabd, its complete secrets and an easy mode of listening to it are explained in Radhasoami Faith alone. If  abhyas is performed after understanding the secrets, access to the Abode of the Lord will be  rained and His Darshan will be had one day. It  Behoves all to cherish this desire.

275 (8)-In the human form, the seat of Surat is at the sixth Chakra. From there, the current  descends to the plane of the mind, and carries on various activities in this world through the sense  organs. Under this condition the current emanates  from the seat of the mind, and all the higher doors or apertures remain closed. He, whose all inner  doors or apertures are open and the current comes  down within him straight from Dayal Desh, is called Sant-incarnate; likewise, if in one the current descends direct from Brahmand, one is called incarnation of Brahm.

276 (9)-The wave arising in the sea, flows miles  into land without effecting any change in the  sea. The wave is in no way separate from the sea,  and it possesses the same properties as the sea. So  also, Sants are the incarnations of the Supreme  Being. To have Darshan of Sants is to have  Darshan of the Supreme Being Himself. An incarnation can help the Jivas secure access to the region  up to which his own inner doors are open.



277 (1)-Every Jiva in this world toils for  seeking pleasure and avoiding pain. Now, if it b:  proved that the soul is immortal and that it wit  continue to exist in some form or condition ever  after leaving the body, how incumbent and propel  it is to make endeavours and see to it that, after  death, it abides in happiness and bliss. This body  can continue for one hundred years at the most  but where the spirit will go after that and what will  happen to it, are the things that must be inquired  into, and this is what constitutes Parmarth -- Param Param meaning the highest Arth Arth, meaning he aim or object.

278 (2)-Now, there are two ways of proving  he immortality of the soul; one is practical and  the other theoretical. The practical proof can be  obtained by observing the events of daily occurrence  n the world. People have often described here,  n this city, as well as at other places the events of  their past lives, and the same have been verified.  This shows that if the spirit has been in existence before, it will abide in some form in future also.  vow, the theoretical proof of the soul's being  immortal is that, of each substance, like air, water,  earth, etc., there appears to be a separate reservoir.  Ls such, there must also be a reservoir of the  energy or power that brought about the creation.

279 (3)-These days, people in Western countries  ire given to making inquiry into psychical phenomena, and many societies have been established for  that purpose. The conclusions they have arrived  at as a result of their investigations are exactly in accord with modern science, and they can in no  way be wrong. These societies consist of members  who are eminent scientists. One of them is a professor who has furnished a proof that spirit is  eternal and imperishable. He is possessed of such, power that any musical instrument, which he may  choose to touch with his finger, begins to play of its own accord, and through trance, he can know of the events taking place at far off places.

280 (4)-Now, that it is thus proved that our  soul is immortal, then how incumbent does it  become on us that we should find out whether or  not there is a region, where we can find bliss and  bliss alone, and where there is no pain, suffering or  affliction of any kind.

281 (5)-If the human system be examined  closely, it becomes evident that there are three  constituent parts in it. First is the body, which  itself makes no Cheshta Cheshta (motion). Second is  the mind which gives rise to thoughts and reveries.  Third is the Surat, which supplies energy to all.  The mind is also a kind of instrument. Now, let  us ascertain Surat's location in the body. If we  examine the body from the soles of the feet to the  crown of the head, it will be observed that there  is no power of any high order present in hands  and feet, because even if they are amputated one  can still survive. In the trunk of the body the  nervous centres begin, and as we go up towards  the brain, they go on becoming very fine and subtle  and of an increasingly higher order. In the brain  there is grey and white matter. Now, this body is  a replica, on a small scale, of the entire creation,  that is, the Supreme Being has made man after  His own image. When the reflection of the sun  falls on water or on some shining surface, the image  of the sun comprising all its features is formed, se  also, all centres of the entire creation are present  in the human body. The Chakras formed in the  trunk of the body are the replica of the creation  of Pind, and they are linked with the outer spheres.  The grey matter in the brain represents and is  linked with the creation of Brahmand. The white  matter of the brain is connected to purely spiritual  region. If anyone awakens the powers of the grey  matter by means of Abhyas, he can gain access to  Brahmand. If, later, he awakens the powers of the  white matter, his link can be established with the  purely spiritual regions. The awakening of the  powers is nothing but holding communion of the spirit current with higher regions at will. He who  awakens the spiritual power, can gain control and  authority over all and can do whatever he likes. For example, one who gains control over electricity  can get from it any work which is possible and  which one likes. So also, he who has awakened  spiritual power, can create innumerable regions and  spheres. That is why it has been said about Yogis  that if they want, they can create some Lok and  live there.

282 (6)-When the existence of the reservoir of  spirit has been proved, and the link thereto is  already present within, it is possible to obtain  everlasting bliss by taking the current of spirit back  to its reservoir. How great a pleasure each and  every aspect of spirit, which is an emanation from  that reservoir, affords that people are getting lost  therein ! This leaves no doubt that the said  reservoir of spirituality is one of bliss. All the  pleasure or bliss lies in the current of the spirit,  because, when the spirit becomes detached from  the body to some extent, as when chloroform is  administered or one is fast asleep, the body becomes immune to all pain and pleasure.

283 (7)-The name of the Supreme Being is  RADHASOAMI. SOAMI is the reservoir, and  RADHA is the current, which is directed towards the reservoir. In this creation it is observed that  there is no functioning if there are no reservoir and  current. For example, the flame of a lamp is the reservoir of light, and the rays emitted by it are  the currents. If these two things are not there,  there can be no light. This is how the pleasure and ordainment of the Lord is at work in this creation.  RADHASOAMI Nam explains in one word how  the Supreme Being acts by means of focus and  current.

284 (8)-From the above elucidation it should  be very clear that there can be no other Name of  the Lord, more exalted and sublime. The names  "Ram" and "Krishna" do not denote any such function. It is enough if an Abhyasi engenders  faith by understanding this much significance or  connotation of this Name in the beginning. Later,  as he makes headway in his practices, he will hear  the Dhun (sound) of this Name within him. Sants  have described that Dhun as RADHASOAMI  Nam. As such, this Name is true and real. The  sound of bell is not expressed by any word other than `Ding Dong', and that of a whistle by the  sibilant letter `S' Just as the Dhun accompanying  the sun's rays is the true and real name of the sun,  so also, the real name of the Supreme Being is RADHASOAMI.








285 (l)-When the process of creation started  in that portion of Anami Purush which was nearest  to the refulgent portion and was covered with a  very fine layer, three stages analogous to those  of ice, water and steam came into being in that  portion. The spirituality of the mist below it was  always under an attractive pull upward, because  it is the inherent tendency of Surat to soar upward  within. But, because Maya has a downward inclination whereas Surat remains under the  influence of upward attractive pull, Maya rose  along with Surat up to a certain stage where it  could reach, after which, again it was shed off and  hurled down, forming bodies for the creation at  lower levels.

286 (2)-But, in this third grand division where  there is the predominance of the force and sway  of Maya, Surat does cooperate with Maya for  sometime towards the formation and growth of  the body but owing to its inherent tendency, it again  soars upward, and this is the cause of death. And since the subtle cover of Maya accompanies Surat  to some distance and hurls Surat down towards its  own domain, the cycle of birth and death goes on  in this way. In other words, Surat does want to  get attracted towards its own sphere, but Maya  pulls it downward to its own domain. This state  of affairs will persist as far as the creation of gross  Maya extends, but in the creation of subtle Maya,  the relation of Surat with Maya will become so  nominal that it will no more be hurled downward  along with Maya. Therefore, it is necessary that,  casting off gross Maya, one should, by means of  Abhyas, repair to such a region that Maya can no  more hurl down Surat from there. It will then become very easy for Surat to effect its ascension  from there towards its source or reservoir. But  so long as access to Trikuti has not been gained, Maya will continue to dominate over Surat. Therefore, it behoves one to cut asunder gradually all  the bondages formed as a result of the admixture  of Surat and Maya, and thus effect one's purification.  When complete purification has been effected, one  will become fit for making ascension The more  the time it takes to break these ties, the more will  be the delay in effecting the ascension of Surat.  Therefore, by checking the tendency which leads  to diffusion and expansion of Surat outside and by  changing the course of that tendency, one should  raise one's Surat in the direction of its true region. This is the very aim and object of Radhasoami Faith.




287 (1)-Shabd is the current of spirituality; it  is highly pure and of the form of bliss. Look at a  healthy person. How handsome and happy he  looks ! In a state of perfect health, the current of  spirituality passes, in full measure, to each and  every part of the body. It is on that account that  all beauty and hilarity are there. Then, how great  bliss and purity it is possible to acquire on contacting the current of Shabd ! One should wash the  mind clean by rubbing it in that very current of  Shabd. But the Shabd should be true and real,  because there are different kinds of Shabds.

288 (2)-What, after all, does the performing of  Abhyas mean ? It means awakening the powers of  some centre or point. The Chakras (ganglions) in  the body are the nervous centres. Below them are  the sense-organs where Surat has not even formed  a centre but has only taken halt. Great pleasure  and intoxication are derived even on awakening  the powers of these sense organs, so much so, that  people become absorbed in them. Still greater  pleasure is derived on awakening the various centres  in the body. How much more bliss and intoxication  it is then possible to get by awakening the brain centres where nervous matter is more abundant  as compared to the lower centres in the body.  And this Abhyas is enjoined in Radhasoami Faith.  When the current of electricity is made to pass  through a piece of iron, the latter turns into a  powerful magnet, called electro-magnet. Similarly,  if the electricity of Shabd, which is much more  powerful than gross electricity, is brought to the  brain, how highly illuminated and powerful can  the latter become and what a high order of pleasure  of senses like seeing, hearing, etc., can also be obtained !






289 (1)-In other religions, such proof is neither furnished nor the activities enjoined in them prove  of any help to the extent they should, at the time  of distress, and that is why no love and faith is engendered in the Holy Feet of the Supreme Being.  One should know that there are three main factors  working in the human system. First is Maya,  which is by itself motionless Second is the mind which gives rise to thoughts and reveries. The third is Surat which supplies energy to all. Each of these three has its own reservoir. The reservoir of Surat is the reservoir of spirituality and the abode of the Supreme Being.

290 (2)-There are three divisions of everything,  viz, the north pole, the south pole and the intermediate region, and each division has further subdivisions in it. The six Chakras of Pind are only  the reflections, their original forms being in  Brahmand. Likewise, there are six sub-divisions in the sphere of Surat also, whose reflections  are the six centres of Brahmand. This secret  is not to be found in any religion. None has  mentioned the final region and the means of  journey for proceeding there. It is only in Ved  Mat that Pran has been referred to as the means  of traversing the path but to ascend along Pran is  so difficult that no one at present can perform that  practice, and assuming that one does proceed along  Pran, one can, at the most, reach the region of  Brahm, but there, also, one cannot get true salvation,  because that region, too, is subject to dissolution at  the time of Pralaya.

291 (3) -The preceptors of other religions, like  Christ, succeeded in crossing Shiv-Netra (Shiva's  eye), which is the point where three currents meet,  and which is known as the Cross. Christ was  resurrected. The spinal cord is the stake; and Ingla,  Pingla and the Sukhmana constitute the Trishul,  In these times, nobody practises even this much of  Abhyas.

292 (4)-In Radhasoami Faith, the destination  is the purely spiritual region and the means of  journey is Shabd, there being no better means for  this purpose than Shabd. Where melodious music  is played, everybody stops to listen to it; nay, even  animals become absorbed in it. Obviously, then,  there can be no religion superior to Radhasoami  Faith and Surat-Shabd Yoga.



293-A new discovery has recently been  published in the `Pioneer', which goes to prove  that what Sants have said regarding Chaurasi (eightyfour) is correct. Formerly, people were of  the opinion that elements were transmutable, but  afterwards it was thought that this was not so.  Now, recently, a certain person has drawn a chart  showing thirteen vertical lines and eight horizontal  ones. The eight horizontal lines make seven  compartments and thirteen vertical lines make  twelve compartments. Thus 12 x 7 comes to 84 squares. Then, assuming the experimental method to be wrong, he assigned weights to the elements  theoretically and placed one element in each square, and after that, it could be seen that the elements  were transmutable, thus proving the previous hypothesis to be correct. All the squares have not been filled in yet, but there is every possibility that they  will be completed in due course and it will be  proved that Maya originated at one place, viz., Trikuti, and there is, in reality, only one Tattwa  or original condition of matter, as given out by  Sants. Above Trikuti, there are three very subtle currents of the three Gunas, and then they intermingled, they gave rise to nine. Similarly, there  are five Tattwas. By the action of the three Gunas  and Jyoti and Niranjan on the five Tattwas separately, twentyfive Prakritis were created. When  three Gunas combined with them, it became seventyfive, and when nine was added, it became eightyfour. This is how comes the number 84. These eightyfour subtle currents are present within. They  cannot be eightythree or eightyfive. They are not  eightyfour lakhs, but eightyfour laksh laksh or subtle  currents.





294 (l)-A little purification of the mind is  possible through the practices of Pranayam and  Mudra etc., but those who perform these practices  do not know what their goal is, and where it can  be attained. They are like a person who is riding  a horse, and whipping it all along, knowing not  where it may take him to. First of all, one should  ascertain where the imperishable and everlasting  region is and how to attain it. Then should one start with Abhyas.

295 (2)-Three forces appear to be at work  here. The first is of the Indriyas (senses), the  second of mind, and the third of Surat. As such,  they must be having their respective reservoirs,  because everything has its source or reservoir. In  this way, there came to be three grand divisions of the creation, viz., Pind, Brahmand and Nirmal  Chaitanya Desh. Nirinal Chaitanya Desh (the  purely spiritual region) is imperishable and everlasting, and on reaching it, the Jiva will also become imperishable and immortal, that is, he will escape the cycle of birth and death.

296 (3)-The name of the Supreme Being is  RADHASOAMI, and it is not a name given  by anyone. The Dhun (sound) of this Name is  resounding within, and the practitioner can hear it.  The meaning or significance of the Name RADHASOAMI is that `Soami' is the name of the Supreme  Being and `Radha' is the current which has  emanated from Him and which evolved the entire creation It is possible to reach Soami by catching  hold of the Shabd which has all along been accompanying that current. Therefore, there can be no  other method than Surat-Shabd Abhyas to reach  the imperishable and immortal region. He, who  performs this Abhyas, will, first cross the six  Chakras and conquer the region of death, and then, after making a sojourn in Brahmand, he will reach the abode of Sat Purush Radhasoami.

297 (4)-But from this, it should not be inferred  that all these stages will be attained instantly. It all  depends on the individual Adhikar, Prem and  ardour of each Jiva. Somebody may take one life,  another two lives and some three lives or at  the most four lives to attain them, as is stated  below :

Devote one life to devotion to Guru; attain Nam (i.e., Trikuti) in the second life; reach Mufti Pad (i.e., Sunn) in the third life; attain Nij Dham. the final abode, in the fourth life.

(S B. Poetry 1, p. 230, c. 68)

298 (5)-If one's Prem (love) is very deep, one  will attain Nam in one life, that is, the task of two  lives will be accomplished in one life only. If  Prem is extraordinarily deep and strong, then  each of the four lives will take the span of a year  or two.





299 (1)-When special grace and mercy was to  be showered on the Jivas, Radhasoami Dayal  incarnated Himself and assumed the human form. That time was auspicious and an occasion for great rejoicing.

300 (2)-Ram and Krishna, the incarnations of  Brahm, were accepted and worshipped by people at  large, because of their kingly power and authority.  Radhasoami Dayal chose to keep Himself hidden.  He did not make His manifestation public. When  the functioning of Surat (spirit) is hidden, why should not the activities of the Lord be also hidden ?  The path shown by Ram and Krishna was mainly  one of Pravritti, i.e., of ethical code for the management of worldly affairs. Sant Mat or the religion  promulgated by Sants is exclusively of Nivritti, i.e.,  salvation of the Jivas.

3'11 (3)-When Radhasoami Dayal made His  advent, He showered the gift of spirituality on  Jivas. Those, who are the recipients of special  grace, go on enhancing the store of that spirituality  by performing devotion. How can the good fortune of those be praised, who lived in the blessed  company of Radhasoami Dayal and hid His  Darshan ? Recollecting those blessed moments, they  should perform Dhyan of His Swarup (Form) and  Sumiran of His Name and cogitate over His-discourses and think of His acts of grace. This will be  more beneficial than Bhajan.

302 (4) -The majority of the followers of Ram  and Krishna do not have true and sincere feelings  of devotion. On the other hand, when Radhasoami  Dayal incarnates in some future time in a ruling  family as a sovereign, the entire humanity will  spontaneously come to develop sincere faith in Him. 

Sat Purush assumed human form. As Sant, He  became sovereign of the world. He categorically  ordered that none shall be redeemed without Bhakti  (devotion). None can swim across without devotion  to Guru. None can go beyond without Guru Gyan.

(S. B. Poetry 2, p. 66, cs. 86-88)

303 (5)-The incarnations of Brahm came in a  certain Yuga (Age) and then there was a gap; they  came again in the next Yuga (Age). But Radhasoami Dayal, ever since He sent Param Sant Kabir  Saheb to this region, has been continuously sending  Sants and Sadhs, His own Sons and Courtiers, and  He Himself also incarnated. Just as Krishna was  the full incarnation of Brahm, similarly Soamiji  Maharaj was the full and perfect Incarnation of  Radhasoami Dayal. And the unbroken line of  succeeding Sant Sat Gurus continues. Even at the  time of His departure, He was graciously pleased  to declare that no one should think that He was  going away, nay, He would be with everybody, and  the flow of grace and mercy would continue, rather,  in a greater measure. People celebrate Ram Naumi  (the birthday of Ram), etc., with festivities as the  day of Brahm's incarnation. For us, the day of  the departure of a Sant Sat Guru is an occasion of  great festivity.

304 (6)-Question : How is Daya (grace and  mercy) showered in a greater measure at the time of departure of the Sant Sat Guru ? 

Answer : When rainy season starts, it rains  heavily. When the season is about to be over, it once  again rains heavily. When king; and nobles come,  they distribute rewards. When they go back, they  again liberally give to this man, that man and to  each and everybody. In the same way, when the  Sant Sat Guru departs, He appoints His successor  and showers greater grace and mercy on the Jivas.  Only one aspect of the analogy should be taken. One should pay attention to the useful point and  need not wander about.



305 (1)-By staying in a cool and good climate,  one's body and mind become refreshed. Similarly,  by sitting in Satsang where lovers and devotees  practise withdrawal of their mind and Surat, one's  Surat gains strength, and by virtue of the contact  established with a somewhat higher spirituality  there, one derives much pleasure and bliss and one's spirituality is enhanced. This is nourishment, as  it were, for Surat. For recuperation of health people  go to hill stations like Nainital etc., facing all kinds  of hardships. Then how great is the need and  importance of Satsang for enhancing spiritual power ?  One should least mind the inconvenience or hardship that comes one's way in this regard, but  nobody values Satsang. On false pretexts and  excuses people stay back in their quarters, and  do not come to Satsang even if they happen to live close by.


The fish is thirsty tho' living in water  As I hear this I burst into laughter.

306 (2)-Some people living far off are, in fact, very near, while others living close by are in fact far away, because their mind and attention remain diverted to some other place.


Although a worthy devotee may be millions of miles away, the Lord remains enshrined in his heart. An  unworthy person, although staying right at His door,  is, in fact, millions and millions of miles away.

307 (3)--Many attend Satsang, and at the same  time, they do not. They apparently seem to hear  discourses but they are not prepared to accept and  act upon them.

308 (4)-Gamblers and drunkards ruin themselves and put up with every kind of insult or  disgrace but do not give up the thing for which they  have developed a taste. Similarly, he, who has  developed a liking for Satsang, does not care for  anything or anybody despite the loss or harm he may incur, and the harassment he may be subjected  to at the hands of his relatives and members of the  family. But he, who has no ardour and zeal for Satsang, has placed a barrier, as it were, of worldly  hopes and desires in between himself and the light  and refulgence of the most magnificently shining  Sun. As such, he remains deprived of benign grace  and mercy. If there is any work of his caste or  community, he immediately rushes to attend to it, caring the least for Satsang. He is a wretch; his mind  is a thief. What can, then, be done ? How brave  was Jivat Ram ! Though himself a doctor, and  both his lungs had been damaged, he never feared  death and continued to attend Satsang regularly.  Even on the day preceding his death, he was sitting  in Satsang like a hero. The same was the case with  Bool Chand. He never absented himself from  Satsang up to the last moment of his life, and  death, he regarded as home-going. He snapped all  the ties and bondages during his very lifetime-such  is the benefit of Satsang. 

309 (5)-In short, the idea is that one should  attend internal and external Satsang regularly. If it  is not possible to attend internal Satsang, one must  at least attend external Satsang. In this world also,  if one is regular in attendance, the boss becomes  kind and gives reward. Likewise, he, who attends  Satsang, pleases the Lord and becomes a recipient  of Parmarthi benefit. Listening to the recitation of  holy books also alleviates one's illness and suffering,  because one's attention gets absorbed therein. One,  on whom the Supreme Being showers special grace,  is first made to attend Satsang. 

If he gets the Satsang-water, all his impurities will be washed away. How should I sing the praise of Satsang ! No other meth,)d is so efficacious.

(S B Poetry 1, p 308, cs 53-54)

Now I tell you what Satsang is. Satsang is where praises of Sat Nam - Sat Purush are sung.

(S. B Poetry 1, p. 308, c. 59)

Therefore, you should keep the company of Sants  and give up all other company. The company of  Sants is called Satsang. If you come in contact with  a Sant. you can get back to Nij Ghar (Original  Abode)

(S. B Poetry 1, pp, 313-314, cs 98-99)

People talk of `Satsang' and daily attend Satsang but they do not derive any benefit. Great is the glory  of Satsang, but there must be some Adhikari (deserving soul) to recognize the glory. As a routine, all attend Satsang ; but without requisite fitness, there  can be no appreciable gain from Satsang. They come  before Sat Guru in Satsang, but they do not grasp  and imbibe what is said in the discourses, nor do  they apply themselves to Darshan. How can such  Jivas steer across ocean of life ? What can Satsang and Sat Guru do in their case ? They go to Satsang,  but remain there as stone in water. They do not  become one with Satsang like sugar in water. External Satsang or association should be such that nobody  in the world is as dear as Sat Guru. Then only the  devotee can apply himself to internal Satsang. His Surat will ascend to Asman (sky, the third Til) and  resound there. He will then hear the resounding of  Shabd in Sahas-dal-Kanwal and roaring in Gagan (Trikuti). The mind will sit on the throne, i.e., it will  attain rulership and will be delighted.

(S. B. Poetry 2, pp. 400-401, cs. 19-27)



310 (1)-The Maui or ordainment of Supreme  Father is invariably just and proper in every matter  Nevertheless, the absence of Sant Sat Guru is a  matter of great misfortune for the whole earth. His  departure has made the whole world destitute, as  it were. Sant Sat Guru is a priceless jewel in this  world. To have His Darshan, Charnamrit and  Prashad amounts to having Darshan, Charnamrit  and Prashad of the Supreme Being Himself. To offer Him garland and to perform His Arti is equivalent  to offering garland to and performing Arti of the  Supreme Being Himself. When we used to go to  Agra, we had Darshan of Huzur Maharaj, heard  His discourses, performed His Arti and partook  of His Charnamrit and Prashad. All such blessings  and benefits were available easily, but we did not  value them, and we did not recognize the Lord who  was present in the form of Sant Sat Guru. Now  when Huzur Maharaj has departed, we feel the need and value of all that. 

My dear, seek Sat Guru. He is a rare jewel in the world. With whomsoever He is pleased, He would grant him His Darshan.  

(S. B. Poetry 1, p. 334, cs.1-2)

311 (2)-Just see how much Virah (pangs and yearning) do they, who had recognized Huzur Maharai, have in their heart these days, and ho\;  much they are pining, and what their condition is.  The departure of Huzur Maharaj has taken place  in order to awaken in our hearts some Virah for the Supreme Being. There is much hidden good  and Mauj in that. When Sant Sat Guru manifests  Himself again, and we are able to recognize Him,  how great would be the happiness and rejoicing ?  We should, now and then, pray at the Holy Feet  of the Supreme Being for the manifestation of  Sant Sat Guru. When Virah and yearning are keen  and strong, Sant Sat Guru will graciously manifest  Himself, and will quench the heat and burning of  the Jivas by the showers of the ambrosia of His  discourses.

Seeing me consumed in the fire of yearning, the  Beloved came rushing and saved me by raining showers of love.

(Sant Sangrah Part 1, p. 54, c. 3)

312 (3)--All the delay is due to want of Virah  in our own selves. Of course, it is essential to  recognize Sant Sat Guru when He chooses to manifest Himself. But, it all depends on His grace and  mercy, because who can recognize a king if he  comes in disguise ? But, if the king so chooses, he can give a clue to his identity in every way.

313 (4)-Question : If a Satsangi develops faith  in another that he is the Sat Guru, should he perform his Dhyan or not ? 

Answer : As Sat Guru first tests and examines  the devotee, so should the devotee test and examine  the Sat Guru before he takes up His Swarup for  Dhyan, - just as we examine an earthen pot by  patting and tapping it before we buy it Also, we  should never be in a hurry to change the Swarup  unless we get internal and external proofs.


Till I see with my own eyes, I shall not accept Guru's  words.

314 (5)-Question : There is no way by which we can test and recognize Sat Guru except that if we take Charnamrit and Prashad of the personage whom we believe to be Sant Sat Guru and if we derive the same benefit as we used to from the Charnamrit and Prashad of Huzur Maharaj, then. we shall accept Him as Sat Guru. 

Answer : Suppose we have some such idea  about a particular Satsangi, but he does not give  us his Charnamrit and Prashad, then what can we  do ?

315 (6)-If we are convinced about somebody  that he is the one who has captivated our heart and  is hiding himself, then. we shall surely touch his  feet and also take his Charnamrit and Prashad,  and if he becomes angry, we shall gladly bear with  his reproofs and rebukes, because in it lies the good  of our soul. Hearing this, Maharaj Saheb withdrew  His feet, and all the Satsangis present there flashed  into smile.

316 (7) Question : What necessity has he, who  had accepted Huzur Maharaj as his Lord and Guru, to adopt a second Guru ? 

Answer : He, within whom the Swarup of  Huzur Maharaj has become manifest, need not  change over to another Swarup. When Huzur  Maharaj chooses to manifest Himself again in a  bodily form, there will not be any difference between  the first bodily form of His and the second; by Shabd form both are one and the same. As such, one shall not be antagonistic towards the second form, but will gladly join His Satsang



317 (1)-One definitely acquires and develops  the nature and tendency of the person with whom  one associates For example, by associating with  a Parmarthi, Sato-guni tendencies are awakened  and Parmarthi desire is generated. By associating  with Sadhs and Mahatma,, the withdrawal and  ascension of Surat and the mind take place ; by  associating with a gambler and a drunkard one also  becomes a gambler and drunkard ; by looking at a  child, the emotion of love is engendered; by seeing  an enemy, the feeling of animosity and anger arises;  by seeing worldly people and men of intellect and  learning, worldly thoughts and desires arise. In  short, company or association has a very powerful  effect. One should always be watchful and careful  about it. In Bachans and Bani also, one is  enjoined to attend Satsang and to keep away from  bad association

318 (2)-All impurities and evil tendencies are  washed clean by Satsang. Even if the child plays  naughty, love for him continues to fill the heart of  the mother. Similarly, the devotion of a devotee,  who attends Satsang, remains unaffected despite the  blemishes and shortcomings present in him. Suppose, somebody is ill and he takes an intoxicant,  he will surely become intoxicated. Similarly if a  person with sick mind, attends Satsang, the latter  will surely have its effect on him, though it will  not be perceptible to him at this stage, nor will he  feel benefited in anyway. As the power of the plane,  at which he is presently seated, is awake and at  work, the effect of worldly association and activities becomes perceptible instantly. On the contrary,  the effect of Parmarthi association does not become  apparent so quickly because the power of the plane  at which that effect is transmitted is not awake at  present.

319 (3)-The effect is definitely there, but one  does not at present have the requisite fitness to  perceive it. When a passionate man sees a young  woman, his passion is aroused, but he, in whom  this passion has not yet developed, remains unaffected; the passion is there but it is latent. One  should have the requisite fitness in order to perceive  the effect of Satsang. The effect will be clearly  manifest when the requisite fitness gains strength  gradually. Even if one's Surat and mind withdraw,  but one is without Preet (love), then there is still  some deficiency, some kind of twist, or some curtain in between. The very object of Satsang is that  Preet dawns and Prem is enhanced, and Surat and  the mind, parting company with the body, repair straightway to SunDar Sun-dar, viz., the gateway of the  region of Sunn.



320 (1)-When the current of mercy overflowed,  Radhasoami Dayal made His advent into this world  assuming the form of Sant Sat Guru for effecting  the redemption of the Jivas. At the time of His  departure from this world, He was pleased to observe  that none should think that He was going away,  rather, He was constantly present with every Satsangi, and He will vouchsafe greater care and protection to all than before, and that Satsang will  make greater strides in future, and all the Jivas  will accept Radhasoami Faith. And really, this is  what is happening, and it will continue to happen in future also.,

321 (2)-Radhasoami Dayal has graciously started Satsang at different places. Where loving  devotees congregate and sing the praise of Radhasoami Mat and discuss its subtleties, the Supreme  Being is Himself present there by His Nij Rup.  Sewa and other activities of Satsang going on there  are all by His power, and through those, to  whom the Sewa or service of explaining the  Faith has been entrusted, He renders help to other  Jivas.

322 (3)-None, save Radhasoami Dayal, can be  Guru or Sant Sat Guru. We all are brothers and  sisters. We should not pin our faith on anyone  of us as Guru. To think that such and such  Satsangi is a loving devotee and that our task will be  accomplished through him, is a sheer mistake or  error on our part. That will be of no use. When  Sat Guru was present in a manifest form, we had no  value and regard for Him, nor did we try to recognize Him at all or to the extent we should have done.  Better we had reduced ourselves to dust before Him.  Even the place where Sat Guru manifests Himself becomes worthy of adoration. But the Jiva is not  to be blamed; he is located in the region of errors  and delusions. Nevertheless, we should go on  praying with a sincere heart for the manifestation  of Sat Guru. He will manifest Himself when it  is His Mauj to do so. So long as it is not the Mauj,  we should go on performing our practices patiently.  The Lord has not gone away anywhere. Within  every, Ghat Ghat (body) He is ever present. By His  Nij Rup, He is according help and granting progress  to each and everybody to the extent it is deemed fit  and proper. Those who have joined this Faith  have not done so with a view to acquiring pelf and  honour. Their aim should be only to do good to  their soul. But, in Satsang, such Jivas are very  few v ho have taken to Parmarth sincerely and in  right earnest, least caring for their body, mind and  wealth.

323 (4)-He, who somehow or other remains  in attendance at the threshold of the Lord, that is,  he who calls Him within, will surely be blessed  with grace and mercy one day. The Lord knows  that he is desirous neither of wealth, nor of honour  and glory, nor of sensual pleasures, but that  Parmarthi gain is his sole concern. Such a Parmarthi  may or may not reach the threshold, but he will  surely be blessed with grace and mercy. 

324 (5)-It does not matter if the mind is at  present filled with evil propensities --- this is so  with everybody. Its very nature or constitution is  like that. It is only the Mahatmas (great souls)  whose mind is pure and unsullied. It behoves one  and all that they should continue to make endeavours for engaging in Satsang and Abhyas One day  mercy will surely descend, and it will lead one to spiritual endeavours, thereby making one deserving of special grace and mercy.  Without the grace and mercy of Sant, no one can get  to the Mool_MuqamMoo1 Muqam (Original Abode).

Nothing can be gained without taking His Saran.  Sant will also explain to you the mode of spiritual  practices. But without His grace, it is all vain effort.  Therefore, the foremost thing is the grace and kindness of Sant. Radhasoami calls upon you to take His  Saran (protection).

(S.B. Poetry 2, p. 45, cs. 23-25)

325 )6)-The Lord knows well the inner condition of everybody. The day mercy descends, Prem  will instantly dawn and Surat and mind will begin  to withdraw, and one's spiritual progress will be  enhanced daily. In short, he, who has joined Sant  Mat and is somehow regularly engaged in Satsang  and Abhyas, and has no concern whatsoever with  anything save the good and welfare of his soul, will  surely be a recipient of Daya (grace and mercy),  and one day his task will definitely be accomplished.


(English Prem Bani, p. 210, c. 1)

How can I describe the Grace and Mercy of Guru Satsang is now increasing daily.

326 (7)-Radhasoami Dayal, by His grace and  mercy, has been sending down Sadhs and Sants  here from time to time but the Jivas have got into  a state of indescribably utter forgetfulness. A lunatic thinks that he is a king, and does not give up  this notion despite the best attempts at making him.  understand. Even if he is divested of all his possessions and shut in a cell, he will still consider himself a king. Similarly, worldly people are mad;  they keep on cherishing worldly desires. They  have no value and regard for Sadhs and Mahatmas.







327 (1)-So long as one does not get some proof  within, one's faith cannot be relied upon, and all  the Parmarthi activity one is engaged in, is included  in Tek (customary observances).. The world is perishable, and nothing pertaining to it is dependable. One has to leave behind all wealth and  riches here and nothing proves to be of any help  at the time of death. The son of the Czar of  Russia had met his death in the hut of a certain  old woman in the midst of a forest. This was no  mere chance-happening. There is some object or  hidden good behind all that. Now, imagine that  there was no body on this earth as mighty as the  Czar of Russia. And when his own son met with  such a fate and nothing in the world could prove of any help to him, where do others stand ?

328 (2)-Faith, as it should be, cannot be  engendered unless one has experience or realization  within. As one proceeds towards a king's palace,  one is filled with joy and happiness on the way.  For example, on smelling fragrance and witnessing  illumination etc., one is filled with peace and  tranquillity, so also, he, who proceeds towards the  Lord's mansion, also finds great peace and exhilaration on the path. On hearing the resonance of  Shabd, on being drenched in the showers of  ambrosia, on feeding upon nectar and on seeing  the refulgence, the traveller-Surat becomes extremely delighted and it praises its good fortune.

329 (3)-A companion is a must for undertaking the journey within. None has the power to fight Kal and Karma without the help of a perfect Guru. As such, Sat Guru's help is very essential; nobody can traverse the internal path, alone. 

If you are a traveller on the inner path, seek a Perfect  Guide (Guru). If you do not feel the presence of  Guru within you, do not go forward alone. The way  is blocked by Kal. Kal's Shabd will lure you to great trouble. Kal keeps on crying, "Hark, 0  Abhyasi ! Come towards me, here is the Shabd".

(English Prem Bani, pp. 278-279, cs. 19, 30-32)

330 (4) -When a king or a noble man gives  rewards such as land and property to somebody,  he first passes the necessary orders and then the gift  is made over. It is only when the person gets the  gift that he develops conviction. It is called Ain_ul Yakin ain-ul-yagin, i.e., faith and conviction on  seeing a thing with one's own eyes. Similarly,  here also when one gets some proof within, one feels a little peace and tranquillity, but it is when  one is blessed with the gift of Nam that one becomes  truely convinced. True faith and conviction come about when there is a perfect union or merging of  essence with essence. It is called HaqulYaqin Haqul-Yaqin, i.e., faith and conviction which an essence  has for the same essence, viz., which Surat has for  Shabd.

331 (5)-Radhasoami Dayal is now extending  an invitation, as it were, to the Jivas to repair to  their true home.

Radhasoami says to you, "I invite you to Sat Lok.  Come along".

(S. B. Poetry 1, p. 469, c. 15)

332 (6)-Radhasoami Dayal has introduced a  railway train of Shabd, as it were, to take Jivas  back to Sat Lok. Whosoever wants can have the  ticket and board it. It behoves a true seeker to  weigh and examine what benefit he has derived  from the Parmarth he has been practising If there  is no benefit, he must make further inquiries. Just  as students make an estimate of what they have  gained from their studies or a person taking some  medicine keeps an eye on the improvement in his  condition, if any, and if there be none, he switches  over to another medicine, or a businessman calculates his profit and loss, so also should a Parmarthi  seek another religion if he finds that the religion he has adopted is doing him no good.

333 (7)-All other religions of the world do not  teach the ways of Bhakti. On the contrary, they  entangle one in the advancement of wealth and  progeny, and strengthen one's love for the world.  Such religions are Mana Mat and not Guru Mat.  Great is the eminence of the association of Sadhs.  Nanak Saheb, too, has said much in praise of Sang Sang (association), Guru and Shabd.


Nanak says that the Vedas and other scriptures have no idea of the greatness of the Sadh who takes his  seat at the sphere of Gagan and listens to Anhad  Shabd.

Like the lotus and the duck living in water without getting wet, should one cross the sea or existence by the practice of Surat-Shabd Yoga. 

(Japji, p. 25)

 He who showeth mansions within mansions is the all-knowing Sat Guru. Five different sounds are  resounding as the distinctive features of their five respective spheres. 

(Japji, p. 88) 


Sat Guru is the name of the Being who knows and recognizes Sat Purush. In His company, disciples  get redemption. Nanak enjoins upon you to sing the praises of the Lord.


Nanak says, "He who adopts the Saran of Sants is verily rowed across the sea of existence, but the  slanderer is born in this world again and again."


Washing the feet of a Sadh, drink the wash again  and again, and surrender your mind to him Take  your bath with the dust of his feet and sacrifice  yourself before him. Only the blessed ones get the  opportunity of serving a Sadh. In the company of a  Sadh they are absorbed in singing the praise of the  Lord. A Sadh saves them from many a trouble and  obstacle by keeping them engaged in singing the  praises of the Lord and enjoying the taste and bliss  of nectar. Nanak says "By adopting the Saran of Sants, I have secured all bliss and pleasure."

334 (8)--As nothing can be accomplished in  this world without having a teacher or a preceptor,.  so also, in Parmarth there is the need of a Perfect  Guru. Without the help of the Perfect Guru this  mind will never abstain from its wickedness. The  mind is like an untamed monkey, which does not  behave properly so long as it does not come under  the control of a master. In other words, unless the  mind comes in the Saran of the Guru, it will not  behave properly, nor will it act with love and  faith. 

You will not be able to subdue the mind by your own efforts. It will die under the shadow of the Perfect Guru. Therefore, come under His protection and cling fast to Him.

(English Prem Bani, p 282, cs 57-58)

335 (9)-In short, without proof or realization,  faith cannot be engendered. Faith acquired without  realization or proof is not valued. For example,  he alone can value a diamond who knows its worth and price, for what value can a rustic attach to it who has no idea of its value ?

336 (10)-In Parmarth, there is no perception  or realization in the beginning, there is only understanding or conviction. When one comes to recognize  the Perfect Guru, one will be filled with unbounded  ardour and zeal and one will then start applying oneself to Parmarthi activities, like Bhajan, Dhyan etc , in right earnest. As centres need be awakened for carrying on every kind of work -- for internal Darshan, for example, the third Til is awakened so also, the centre of Partit Partit (faith r should be awakened. That centre isHirdiya Hirdaya (the heart).



337 (1)-Sanskar is like the seed of a tree.  When it comes in contact with air, soil and water,  it germinates and sprouts and the tree begins to  grow. At such a stage, is needed a gardener who  may take care of it in every way and help in its  growth and who may water the plant properly, protect it from cattle and other animals and remove  the thorny shrubs that surround it, as also prune  the surplus growth of branches off and on. Similarly, the Sant Sat Guru attracts Sanskari Jivas to  His Satsang and watches over them and fosters  them. He saves them from Kal and Karma and  rids them of the evil propensities present within  them. Sometimes, He sorts out their internal  malady by subjecting them to sickness, sorrow and  suffering.

338 (2)-This seed of Sanskar is also sown in  the hearts of the Jivas at the hands of the Sant Sat  Guru alone and, as such, He is the sole doer of  everything, right from the beginning to the end.  In other words, He makes a Jiva Sanskari, as  also gets the necessary Karni (spiritual endeavours)  and Bhakti ( devotion) performed by him, and  finally takes him to the Highest Mansion. All this  seems to be accomplished by the Jiva, but actually,  it takes place at the behest of the Sat Guru and by  His Mauj. Although the power of germination  and growth is latent in the seed, it cannot be  fostered, nor can it bear fruits in the manner it  should, without the help and watchful eye of the  gardener.

339 (3)-Question : How did one acquire the  Sanskar of coming in the august presence of Sant  Sat Guru ? 

Answer : This Sanskar also came about as a  result of the Jiva's pre-creational Karma. The  Jivas having more of the Surat Ang (element) in  them, come before Sant Sat Guru, and then the seed of devotion is sown in them.




(S. B Poetry 2, p 28, c. 7)

340 (1)- -Unless and until Huzur Radhasoami  Dayal chooses to grant His grace and mercy,  nothing whatsoever can be accomplished. By His  grace and mercy everything can turn out right.  And mercy and grace He will shower, only when  the Jiva acts with a firm faith in and reliance on His  grace and mercy and adopts His Saran with the  conviction that " Paragraph_340 whatever  is done, is done by Radhasoami[26]", that is, when  he gives up all other sources of strength and support,  and relies solely on the support of Radhasoami  Dayal both within and without, like a child relying  on his mother. The child frolics and plays about  hither and thither, but whenever he turns, he  turns to his mother. Though unaware of her  affection towards him, he, nevertheless, looks to  her for support. In the same manner, although the Jiva is not aware of the omnipotence and high  and exalted status of his parent Radhasoami Dayal,  and of His love and affection towards him, he should, nevertheless always seek His support under  all conditions of pain and pleasure, regardless of  his own faults and blemishes Radhasoami Dayal knows very well how great is the sway of Mana  and Maya in this region, and that the Jiva is weak  and helpless. As such, He takes no note of the  errors and omissions of the Jiva, and showers mercy  and mercy alone. Hence, one should give up all wanderings and entanglements and keep firm faith  in His mercy, and should in no way let despondency  get the better of one. Outwardly, the Jiva may  make endeavours as he may like, but internally,  he should depend on none save Him. When the  mind becomes light and small, it will forthwith  go and sit in the lap of Shabd. Radhasoami Dayal  is Himself getting the necessary Karni (endeavours)  performed, and one's mending and correction is  also going on side by side.

 341 (2)-Question: Then whatever our omissions and commissions be, He will pardon them 

Answer : Undoubtedly, He will forgive them, but He will also give a slap if necessary.

342 (3)-So great is the grace and mercy of  Huzur Radhasoami Dayal that all one's worldly  affairs may go on smoothly and, at the same time,  one's Parmarth may also continue to be accomplished  as Guru Nanak Sahab has been pleased to  observe-


I met the Perfect Sat Guru from whom I learnt the perfect modes of spiritual practice. I attained  salvation amidst merrymaking, amusenent, eating  and drinking.

 By grace, the disciple gets worldly prosperity, viz.,  affluence in food and wealth and progeny and the  pleasures of the world along with spiritual progress.  Such, however, is the grace of Sat Guru that no  attachment is felt for the world and the disciple does  not get entangled in it. His Surat remains pure in the  company of Guru with his attention steadfastly fixed  at the Holy Feet. A contact is established with  Shabd Guru, out of His Daya, bestows all these  gifts. The disciple does not know what to beg. When  Sat Guru showers His grace, He enables the devotee  to perform devotional exercises even without his  asking for it. The unique gift of Navin and Anam  has been bestowed by Sat Guru Himself out of His  love. There is no other gift to be bestowed. Sat  Guru Himself is now yours.

(S.B. Poetry 1, pp. 210-211, cs. 8-14)  





343 (1)-As there are fevers affecting the body,  so are those affecting the mind. In the case of the  former, the tongue becomes dry and loses taste,  there is burning within the body, and the current  of Surat goes on receding from all the nine orifices.  Physical health depends on climate, as also on food  and drink. When there is a change, the toxic matter accumulates in a great quantity and, since spirituality is averse to matter, the current recedes,  resulting in heat and fever. When that matter gets discharged, the current of ambrosia flows down  again and health is restored.

344 (2)-Similarly, there is the fever or malady  of the mind. When desires, cravings for sensual  pleasures and impressions become excessive, deep  and strong, their consequences become manifest.  As a result, one finds Parmarth dry and insipid  and the faith and devotion which one had before  do not seem to abide any longer, the reason being  that the spirit-current recedes as matter accumulates.  When again that matter is discharged, the current  of spirituality descends to the mind and mental health is restored, and as people feel more healthy  and light after convalescence, so also, one feels more  light and refreshed than before when one is rid  of the malady of the mind. One acquires childlike innocence and simplicity and is filled with new  waves of devotion.

345 (3) -One should go through the consequences of Karma with patience and forbearance.  It is proper and desirable to go on with Sumiran,  Dhyan and reading of the holy books. The poor  Jiva, however, is helpless, he can do nothing.

What can the feeble Jiva do without the help of  Radhasoami Dayal ?

(S. B. Poetry 1, p. 341, c. 8)

346 (4)-As one loses strength in the case of  the fever affecting the body, so also, one becomes  helpless when confronted with the fever of the  mind.





347 (1)-The range of our vision is extremely  poor and limited. It is confined to the present  condition only. What lies beyond and after and  what is to happen, we are not aware of. Adverse  circumstances will surely come to pass on the path  of devotion, and willy-nilly, one will have to  endure them. When the Lord has made every provision for the Jivas in this world, there is no reason  why a devotee should not be vouchsafed protection amidst pain and suffering. Hence, such adverse  situations will not be without some hidden good.

348 (2)-Anecdote - There lived a perfect  Guru. A certain person used to visit him, but  that person was very skeptical. He used to ask the  reason of everything. The Guru sent him to his  chief disciple with a letter. In the letter, the Guru  told the chief disciple that the person had his mind  beset with doubts, and that he should be set right  and his doubts removed. The man reached the  disciple with the letter. The disciple told him not to question his actions for a month, after which  period he would explain to him everything. The  man agreed to it One day the chief disciple  asked him to go to the market and buy a shroud.  He brought one. The disciple then asked him to  keep it in the cellar, which he did. The man was  at a loss to make out as to why this shroud had  been brought when neither anybody was ill, nor dead. The next day the disciple asked him to go  and buy all the marriage paraphernalia. That, too,  the man brought. The chief disciple then solemnized the marriage of his son with great eclat,  and spent a lot of money, entertaining many people. When, after the marriage, the groom brought the  bride home, he had an attack of cholera and died  the same day. The chief disciple then asked the  person to bring the shroud. The, man was filled  with rage and could not keep to his promise and  burst forth, "You, wretch ! You have been most  merciless. When you knew beforehand that the boy  would die, why on earth did you get him married ?  You have rendered the girl a widow for no reason  or purpose, and spent so much money for nothing".  The chief' disciple answered that this girl had prayed  to the Supreme Being that she might not become  entangled in the world and she might always perform His Bhakti (devotion). Now what better home there is than ours where she can perform  Bhakti, and as regards the boy, his life was  destined to this much span only. As for so much  money spent, it has been done because the boy  was a denizen of the region of the Supreme Being  where he was to repair, and also because such a  devoted girl came to our house. It was an occasion  for rejoicing and the money spent was a sort of offering. That fellow felt very much ashamed,  and he resolved never to raise any more doubts  again and to depend upon the Mauj of the Supreme  Being.

349 (3)-The idea, in short, is that our vision  is confined to the present only. We can understand only what lies before us at present. We are  unaware of what good lies behind our present  predicament. We can never conform to Mauj, so  long as we resort to our wisdom and cunning. Instead of becoming reassured we feel dejected,  and we remain deprived of the good an adverse situation is fraught with. 

Conform to the Mauj (will) of Guru. Comply with  the pleasure of Guru, dear friend. Whatever Guru  does, consider it to be in your interest, and whatever  Guru orders, follow it with care and attention.  Adopt the attitude of gratefulness; whatever pleasure  and pain He apportions to you, are for your good.

(S. B. Poetry 1, pp. 422-423, cs. 1-3)



350 (1)--In the beginning when a person joins  Satsang, if he is able to attend Satsang and carry  on with the spiritual practices well and if his  worldly interests and affairs continue to be accomplished smoothly, he thinks that he has gained his  object and rests contented. This is wrong. On the  contrary, it is an obstacle from Kal. Where there  is real progress, the physical and mental bonds  will have to be loosened, i.e., one will be subjected  to scarcity and leanness in every way. One will be  distressed of body, distressed of mind and distressed for want of money, but all this leads to one's  mending and correction; and those who have come  under the benign protection of the Lord will surely  be subjected to mending.

351 (2)-This cup is bitter indeed, but made to  drink will one surely be. The child may cry or  yell, but the mother administers bitter medicine,  for in it lies his good. The process of mending  starts when the devotee has acquired sufficient  strength. In this, too, Radhasoami Dayal exercises  due care and skill. In other words, He applies the  process of Gadhat (beating and mending) to a Jiva  and then, suspending it for a time, He entertains  him as if some balm were applied to his wound.  Thereafter, He resumes the process of beating and  mending at an appropriate time. What is meant is  that the task cannot be accomplished without going  through the process of Gadhat (beating and mending). But the Jiva considers it to be ill-grace and  complains that hardness is being meted out to him.  In reality, however, this is His special grace and  a sign of one's spiritual progress.

352 (3)-One should compare one's past and  present conditions and see whether there has been  any change or improvement. When it is the Maui  to change one's plane of location, then is one's  correction undertaken, and one becomes perturbed  and thinks that although one has done no wrong,  why is one then given so hard a blow ; but one  should know that one is being dislodged from the  plane at which one is seated at present. Had any  sin been committed, there would not have been so  much of heat and effervescence, nor would have the  plane of location changed. It, therefore, behoves;  one to endure patiently when one is surrounded by  adverse circumstances, and considering them to be  to one's advantage, face them patiently. But, one's understanding does not come to abide at that  hour ; and if it does, no Gadhat really takes place.  This is the preliminary stage. But when intuition  dawns, one endures correction gladly. However,  when the Lord sees that one cannot endure correction  any longer and is very much distressed, He suspends  the work of correction for the time being, and then  Sant Sat Guru also departs. When in His Mauj,  He chooses to manifest Himself again, the process  of Gadhat restarts, befitting the grade of each.

He gets the devotee's mind corrected and mended  every moment. He is the friend and constant  companion of the devotee. He forgives and pardons  faults of omission and commission every moment.  He is with the Jiva (devotee) day and night. How can  this feeble and unsteady mind know of His exalted position and status ?

(S. B. Poetry 2, p. 241, cs. 6-8)

353 (4)-Those, who are true and sincere, do not give up Parmarth, though put to any amount of insult and dishonour, harassment and hardship, whereas hypocrites get ready to run away from Parmarth the moment something goes wrong with their comfort and Swarth.

354 (5)-When a well is sunk, the earth in some  cases is so soft that water is struck only after a little digging, while in other cases the earth is so  hard and rocky that water does not appear in spite  of very deep digging. So also, there are some Jivas  whose covers get removed after only a little of Gadhat Gadhat and the current of spirituality or of  Shabd and nectar becomes manifest; on the other  hand, some Jivas are such that they remain unaffected though they may be subjected to any amount  of Gadhat; they remain empty like an unreceptive  brain or a barren land. What is meant is that he, on whom there are a greater number of covers, is  subjected to greater amount of Gadhat and in him  the current of spirituality makes its appearance  after a long time, whereas only a little Gadhat is  applied to him who has fewer covers over him,  and it makes the current of nectar descend within  him in a very short period of time.




355 (1)-What effect evil eye and evil intention  have and what the remedy thereof is, is described  below briefly. Those who are more modernized  and have been exposed to new light, do not believe  in the fact that somebody's gaze has its influence.  They just eat and drink the way cats and dogs and  other animals do. They are totally ignorant of  what effect spirituality has and how great a force  it is, nor do they have any knowledge of the functioning of Akash Tattwa (ether), then, what can they know about spiritual power. In mesmerism,  the subject, on concentrating his attention, can  establish contact with the spirit of the dead person  at the plane at which it is located at present through  the medium of any article used by the deceased.  Similarly, when inordinate attention is directed  to any article of food or drink, it is then  influenced by the gaze. There are effects of gaze, both good and evil, and also of intentions. 

356 (2)-It may be observed how great an effect  evil propensities like Kam (passion) and Krodh  (anger) etc., produce on another person. The  current of anger, when it shoots out, instantly produces the same effect on another person and makes  him flare up. When these impure currents can  produce such effect, how much more effective the  spiritual current must be. It so happened once that  food had been served before a person, while another  person was standing nearby. The latter told the  former, "The food has caught my evil eye. Do not  partake of it. If you don't believe me, you may  place it under the stone slab there and see what  happens". The slab broke into pieces when the food  was placed under it. Had that person taken that  food, it would certainly have produced a poisonous  effect in his stomach.

357 (3)-Truly, an evil eye causes much harm  and injury. The poisonous element is present there  and it instantly produces its effect. In gambling,  the attention which the two parties pay to their  stakes is beyond description, as if their very life  was on stake. The influence of another person's  ego produced in any being or object is harmful.  On the contrary, he, on whom the benign gaze of  a Sant or Sadh is cast, derives immense benefit from it. It has been enjoined in Hidayatnama :  "Have Darshan of the Perfect Guru with heart and  soul continuously for an hour or two, that is, look  into His eyes without letting your eye-lids close,  for as long a duration as possible. This practice  should be prolonged day by day. Whenever He  casts His benign gaze on you, your heart will be  purified instantly." Great effect is produced by the  mere touch of Sants and Mahatmas. Hence, when baser Jivas having too much of Karmas come in  the presence of Sants, They do not accommodate  them into Satsang at once. As bad odour of filth  spreads all around, so also does the effect of evil  and base Karmas. The entire functioning is going  on through the medium of currents. 

358 (4)-In short, a Parmarthi should take care of three things. The first indeed is association, secondly, eating and drinking in the presence of others, or accepting anything from others, and thirdly, speech and conduct.

359 (5)-Many are given to useless talks -- talking to this person, that person, and so on. This  causes a lot of harm to a Parmarthi. Those who  are true and sincere, are very much averse to such  gossips. They only speak what is proper and  necessary, and then keep silent. If anybody comes  and starts talking uselessly, they wish that he had  better left so that they may fix their attention  inward. 

Talks and counter-talks beget grave poison. Passing opinion leads to disputes. Hence, keep silence, endure all and remain absorbed in the repetition of the sublime Name within.

(Sant Sangrah Part 1, p. 114, c. 1)

360 (6)-As for food and drink, the Mahatmas  of bygone days used to give to the devotees whatever little food they thought proper, and that is  why they always used to have the devotees residing  with them.

361 (7)-Besides, it is also very essential in  Sant Mat to abstain from the following six things.

If you cherish Lord's Darsban,  the six evils you must abandon gambling, thievery, treachery,  usury, bribery, adultery.

(Sant Sangrah Part 1, p. 134, c. 21)

362 (8)-There are people who exact compound  interest; there are others who take bribes. All  this is forbidden for a Parmarthi. In short, if you  are desirous of having Darshan of the Lord, and  if you are a sincere seeker of Parmarth, you should  always avoid the above mentioned six things.

363 (9)-Question : Does fault-finding have any effect on the fault-finder himself ? 

Answer : Of course, it does. The very same evil gets imbibed. An image is formed of the object that is photographed, so also, an impression of the fault or defect of others is formed when noticed with deep attention.

364 (10)-In the beginning it is necessary to  form a right understanding of every matter, but  this understanding does not abide. As water does  not stay over a polished vessel, so also, the understanding acquired at the plane of Antah-karan  slips off at the hour of need. Actually, it is only after realization has dawned that one will be able  to take care of oneself.




365 (1)-Often, different kinds of reveries and  other obstacles arise in the mind. The way they  can be overcome will be briefly described here.

366 (2)-Doubt as to whether Radhasoami Faith is a true religion or not is the first obstacle. Whether the Guru is perfect and genuine is the second, and the mind's getting lax and slothful in Parmarth constitutes the third obstacle.

367 (3)-As regards the first obstacle, one can  ponder over the matter in the light of the understanding one has acquired from Satsang and judge  for oneself that in all the other religions of the  world there has not been prescribed any mode of  Abhyas or any internal spiritual practice, and in  none of them the inner secrets have been revealed  and explained in the way as done in the Radhasoami Faith; rather, they are not even aware of the secrets. From this, one can become convinced that  this Faith is true and sublime. He, who has not  yet acquired such understanding by attending Satsang as may enable him to so compare this Faith  with other religions, does, of course, find it difficult,  and this obstacle embarasses him. The remedy thereof is Satsang - internal and external.  368 (4)-As regards the second obstacle, one should compare one's present condition and way of living with those of the past and find out how they have changed, because one's condition does undergo change on attending Satsang of a Perfect Guru, and the mercy and help one receives within convinces one that one has met a true Guru. 

The laughing pomegranate makes the garden laughing, gay and blooming. Association with the Perfect makes one perfect.

(English Prem Bani, p. 279, cs. 25-26)

369 (5)-When the mind does not succeed with  these two obstacles, the third one crops up, viz.,  one becomes lethargic in Parmarth and goes to  sleep. For this, the mind should be asked how is  it that it becomes indolent in and shirks from  Parmarth wherein lies its real good, whereas with great pleasure and attention it attends to worldly  affairs which it considers advantageous, such as  office work etc. ? One should argue and fight the  case out with the mind, the way one debates with  other people. When one discusses Parmarthi matters  with some other person, how much help one gets  within and how new things come to be revealed !  Indeed, one wonders how things, of which one had  no idea, occurred to one in the course of discussion !  In the same way should one talk with the mind  internally. One is sure to get mercy and help.

370 (6)-This mind is a KafirKafir (an infidel).  It should be given a good fight. As the Pandits  (learned) argue and quarrel with one another, so  also, one should put up a tough fight with the  mind. But, if one oneself associates with the mind  and gets carried away by it, then it cannot be  helped. 

When the watch-dog sides with the thief, who is there to be watched against ?

(Sant Sangrah Part 1, p. 122, c. 1)

371 (7)-When some evil propensities of the  mind gain the upper hand, one loses one's understanding and intellect, just as it happens with a  wrathful person when in a fit of anger. Understanding is of two kinds, one, that comes of ordinary  intellect, and the other, engendered out of realization. In the beginning ordinary intellect should be  made use of. Later, when realization dawns, the  mind will have no say and no obstacle will come in the way.



   372 (1)-We now describe another aspect which  was left out from the previous discourse on reveries  and other obstacles put up by the mind. The  strengthening of the outward tendency or inclination, be it even in Parmarthi activities, is harmful  and injurious. For example, to cherish a desire  for power and authority in the Sewa of Satsang or  some such other work one is entrusted with, or to  become totally engrossed in the Sewa of the Head of Satsang or in the personal or special Sewa of the  Perfect Guru, which may fortunately be allotted  to one, if He is present, and to forget the real object, constitute ignorance. The object of Parmarth  is that Surat and the mind, which are at present  getting diffused outside, should withdraw and ascend within. The modes and methods to achieve  this end, are Satsang and Abhyas. Along with  these, Sewa is also prescribed. If this object is  achieved by performing Sewa, then it is all right,  otherwise, the real purpose will be defeated. But,  from this it should not be inferred that performing  Sewa is of no avail. According as one's grade is,  Sewa is also necessary and beneficial, but to consider this alone to be the be-all and end-all of  Parmarth, and to remain engrossed in outward  activities day and night, without giving importance to the withdrawal and ascension of Surat and mind  is a gross misunderstanding on one's part.

373 (2)-Some keep their own Swarth (self interest) uppermost in Sewa. Great jealousy also  finds place amongst one another. Changes in the  allotment of acts of Sewa or taking away of any  Sewa lead to antagonism and quarrels. That by  which one wins the pleasure of the Soami is really  Sewa. Be it reproof, rebuke or humiliation, one  should bear it cheerfully and not try to show off  one's cleverness at all.

Put up cheerfully with the reproof, rebuke and  admonition by Guru.

(English Prem Bani, p. 283, c. 62)

 He who bears rebuff and disfavour at the hands of Guru is superior to all. I say so.

(English Prem Bani, p. 284, c. 71)   

Enshrine in your heart the words of Sant do not turn your face away from Him. If you relish  His words, whether soft or rough, they will strengthen your faith. Mind not if He speaks hot or cold He will surely save you from the hell-fire.

(English Prem Bani, pp. 276-277, cs. 1-3)

 In His grace and mercy, He may give you honey.  If He thinks proper He may give you poison. You  should cheerfully and gratefully accept whatever  He gives. You should drink it up and say, "Sat  Guru be praised ! My Sat Guru be praised ! He  shall surely redeem me from this thraldom".

(English Prem Bani, p. 276, c. 3)

He reproves, rebukes and admonishes me, but I place my head on His Holy Feet.

(S. B. Poetry 2, p. 127, cs. 7-9)

 374 (3) -It is a usual practice with Sants to  resort to chastisement and rebuke and to soft and  harsh words. That is why They have also said in  those terms in Their compositions. He, who prefers  entertainment and hospitality and keeps his Swarth  (self-interest) above everything and gets ready to  run away the moment words of admonition are  uttered, completely ruins his Parmarth, reducing  it to dust, as it were. While other people are engrossed in worldly delusions and attachments,  he is entangled in Parmarthi delusions and ties.  He should carefully consider what his object of  joining Satsang is, and whether the end in view is  being achieved or not, that is, whether Surat and  mind are withdrawing or not. If they are not  doing so, he should make endeavours for that.

375 (4)- Actually, his bondages are not getting  severed. Nor is any reduction taking place in  his outward activities. Somewhere it is play, and  somewhere else it is a fun. An occasional indulgence in play or fun would do no harm, but one  should not take an outward activity to be of paramount importance.

376 (5)-Similarly, it is also improper that so  long as one is entertained with food and drink,  one feels ardour and zeal for performing Sewa,  otherwise, one gets offended over a trivial matter  and becomes indifferent to Parmarth. It has also  been observed that if the work of making purchases  from the market or of distributing Prashad, which  one is entrusted with, is transferred to somebody  else, one loses one's temper because the distribution  of Prashad having been under his control, he could himself partake of it and also give it, as he pleased,  to his friends and acquaintances. And if, at any  time, this work is taken away from him, he gets upset and becomes dull and dry and says that the bliss and pleasure which used to be there do not obtain in Satsang now. The command is : 

Subdue the mind and let the body wear out. Give  up pleasures of the senses. Shake off slumber and  sloth. Listen to Shabd internally, in the company  of Guru. Attend Satsang daily and have Darshan  of Guru.

(S. B. Poetry 1, p. 464, cs. 1-3)

377 (6)-Not an iota of it is there. On the  other hand, one is making one's bondages stronger  and more enduring. If the Sewa entrusted to one  is taken away and allotted to another, one should  feel happy to think that perhaps it is the Mauj to  get one to apply within or that when it is the Mauj again, one will get back the same Sewa or  some other Sewa. One should, under all circumstances, remain grateful.

378 (7)-Changes will surely come about. If  changes can take place in the withdrawal of Surat  and mind, that is, in internal practices, why should  there be no change in outward activities, too ?  He, who is a true seeker remains happy in all  circumstances, whether he is entertained or not,  and gets some Sewa or not. He always keeps his  own object in view, that is, gives. paramount importance to love and faith and the elevation of the  mind and Surat. He, of course, feels distracted if  there is a setback in it. In the time of Huzur  Maharaj, if somebody did not get Prashad (a  morsel of food ) some day, or if another person got  it first, he would become angry and would not take  food for days together. It really happened with many. There goes the Shabd (hymn)-


 (Prem Bani 3, XVII/8)

0 Beloved Guru ! Hear my prayer.

 Now, mark that, in the same Shabd, a true devotee himself prays-


(Prem Bani 3, XVII/8, 3)  

 Curb the mind, control the senses and annihilate all my hopes and desires.  Those who are hypocrites are, on the other hand, strengthening the mind.

379 (8)-It also happens that if somebody is  deprived of some Sewa he had been doing before  and, later on, some other work is entrusted to him,  he becomes irritated and refuses to take up that  Sewa. This indicates that he still has the elements  of arrogance and opposition within, for, otherwise,  he would have gladly accepted it, and praised his  good fortune that he got the Sewa again by Mauj. 

Whenever you get an opportunity, perform His Sewa (service) with love and affection.

(English Prem Bani, p. 55, c. 4)

380 (9)-Question: As the child becomes angry  over something, and if the same thing is given to him  afterwards, he refuses to take it, so also, these people refuse to accept Sewa. 

Answer : To that it has been said

You have been attending Satsang for long. It is now high time that you give up your old habits. How  long will you go on behaving crookedly with Guru ?  You should now recognize His exalted position and status.

(S. B. Poetry 1, p. 430, cs. 1-2)

381 (10)-If a child is playful and wanton,=it  does not matter; it is but natural. But, if some  elderly person takes to playfulness and non-chalance,  it amounts to insolence, which cannot be tolerated.  If a student of the `alphabet class' quarrels with his  teacher and insists that he b:, taught the books  meant for B. A. standard, then he is ignorant.  Likewise, he, who asks for a Sewa, for which he is  not fit, is a fool.

382 (11)-The idea, in short, is that the aim and object of Sewa is that love may awaken for Him whose Sewa is performed and remembrance of Him may continue to abide, and not that jealousy, animosity, wrangling, indifference and dryness should develop. Actually, to perform Guru's Bhakti is a very difficult task. 

It is easy to bear the severity of water and fire. Also  easy it is to walk on the edge of a sword. But very  difficult it is to maintain one's love unabated throughout. Guru Bhakti (devotion to Guru) is extremely  difficult. It is like walking on the edge of a sword.  Without sincerity no one can successfully perform  Bhakti (devotion). It is hard to practise Bhakti of  Guru. It is not a coward's job. He who severs his  head with his own hand, attains True Name. So long  as Bhakti is accompanied by a desire for reward, no  Sewa is of any use. Says Kabir, how can He be met  who is the true Lord and is beyond and above all  desires.

(Sant Sangrah Part 1, pp. 50, 34-35, cs. 14, 5-7)




383 (1)-Great is the effect of one's nature or  habit. To change a habit is a very difficult task;  it is like transforming a brute into a human being.  As the twist of a rope, which has burnt away,  persists, so also, though other evil tendencies are  shaken off, one's nature does not change. The  monkey in the circus is trained meticulously, yet,  its monkeyish nature persists. When the moment  arrives, it forgets all about the training it had, and  its old nature gets the better of it. Similarly, the  nature which is predominant in one definitely  manifests itself and bears its effect sooner or later,  for example, there are drunkards who swear  again and again not to take wine any more, but when  the time comes, they clean forget all about that.  If a person is used to having a vein opened or bled  at a certain time, the blood tends to flow in the  direction of that vein at that time. In the same  manner, the old habit of drinking wine which has  sunk deep into their blood, does manifest and  assert itself. It is, as if, their blood cries, rendering  them helpless. People criticize and look down  upon them, but they are unable to get out of the  grip of their old habit. A few years ago, a certain  gentleman had gone to Europe where he became  addicted to drinking. The result was that he had  a stroke and eventually died within an hour.  People bring upon themselves reck and ruin and  get into heavy debts, but still they do not give up  their bad habits.

384 (2)-In Varanasi, there was a certain person  who was very fond of riding a horse. He got hold  of a very sprightly horse, which he tried to mount.  People tried very much to dissuade him from doing  so, but he paid no heed. Death itself was hovering  over his head; no sooner did he mount the horse  than he had a fall and was dead. Out of greed,  Ram Chandra ran after the golden deer without  even thinking how could there be a deer of gold.  Actually, when misfortune befalls, even those  possessed of great patience and wisdom get befooled.  In short, it is our duty to counsel and persuade  our dear and near ones to give up bad habit, but if they pay no heed, they should be left alone.


Speak only to him who can understand and take the hint. Say nothing to him who follows neither hints  nor words.

Radhasoami warns you that if you do not accept the advice, you shall suffer.

(S. B. Poetry 1, p. 427, c. 11)

385 (3)--The nature of a person who adopts  the Saran of Sadhs and Mahatmas is changed in a  manner such that either he is made to leave his  mortal coil and is located at some higher plane for  a change of climate, or by making him engage in  Satsang and Abhyas and by applying the rub up  of Gadhat Gadhat, Sadhs and Mahatmas enable him  to reach the portal of death whilst alive. It is  thus that one's nature is changed. Persuasion does  not work.

386 (4)-The mind behaves properly so long  as there is fear or inducement. The moment they  are gone, the mind again becomes crooked as before.  So long as birds - for example, the parrot have the inducement of grain, or a monkey has the  fear of rod, they behave properly; the moment the grain and the rod are withdrawn, they get back to  their own nature forthwith. Though, while in the  circus arena, the monkey is clad or dressed like a  gentleman, it does not miss to snatch away things  or to play mischief at the first available opportunity.  Similarly, in the past, whenever Sadhus got the opportunity of moving out of Agra, they unhesitatingly started giving away their own Charnamrit  and Prashad; they even accepted cash offerings  and allowed themselves to be worshipped by people.  Since that sort of latitude is no more given these days, they feel upset.

387 (5) - There is much harm in latitude and  freedom. Greatness lies in keeping oneself saved  even when in power and authority.

388 (6)-The more the people shake a tree  laden with fruits, the more fruits does it shower.  Similarly, the more one teases or harasses persons  blessed with the fruits and flowers of Bhakti  (devotion), the more kind, meek, humble and  affectionate is the disposition that they present  themselves with.

389 (7)-It is not the pleasure with the Lord to  inflict pain or hardship. As there are no other  means or methods, He takes recourse to them with  a view to eradicating Karmas and changing the  nature and habit of Jivas. It is beneficial to have  some pressure exercised over the mind. The boy  behaves properly so long as he remains in the  presence of his teacher, but how frolicsome he turns  the moment the teacher is away. Similar is the case with the mind. Nobody should think that his  mind has come round. 

Do not believe that your mind is dead. Sadhs are afraid of its vileness till their last breath. I thought  that my mind was dead, but it turned more malignant and is still after me. Such is the wicked mind.

(Sant Sangrah Part 1, p. 52, cs. 6-7) 

390 (8)-Just as in the battle, when Ravan's[27]  one head was severed, ten more came up in its  place, so also, in the case of the mind when one  evil tendency gets eradicated, ten more emerge in  its place. It should not be taken that a tree severed  at the trunk, with its roots still retained, would not sprout forth again, for, when the time comes, new  branches and green leaves come out. Likewise,  none should believe that the mind is dead so long  as the ego, which is the root of all evil, persists.

391 (9)-The remedy for subduing the mind and  for changing one's nature is pain and suffering.  Amidst pleasures and comforts, the mind becomes all the more strong. 

Welcome the hour of trouble and calamity, for, then one comes to remember and repeat the Holy Name.  While in affluent circumstances, one always remains  negligent and careless. One is carried away by the waves (thoughts and reveries) of the mind. Therefore, attend Sat sang intently and you will get across the rivers of pain and pleasure.

(S. B. Poetry 1, p. 376, cs. 11-13)

392 (10)-This alone is the means to awaken  one's love and faith, and to change one's old habit.  Everybody's nature will be got transformed, if not  in this life, then surely in the next. In short, Radhasoami Dayal will accomplish one's task in  four lives. When some purification is effected in  the first life, then will one become fit for ascension within. Save Radhasoami Dayal there is none so  powerful as to bring about a change in the matter  accumulated and in the nature acquired through innumerable lives. By associating with a Perfect  Guru, one's devilish and brutish tendencies change,  and one's love and faith are awakened. Then only one truly and sincerely surrenders one's body, mind and wealth to the Guru, and breaks forth-

What sacrifice shall I make at Your Feet, 0 Guru !  My body, mind and wealth look too trivial. Surat,  which is Your own essence and dear to You, is now  entirely offered to You. Grant me Your grace and protection in any way You deem fit and proper. I  beseech that I may ever remain at Your Holy Feet.

(English Prem Bani, pp. 99-100, cs. 7-9)

393 (11)-The mind is so impudent and obstinate that it does not come round howsoever much  advised and persuaded. On the contrary, it is  always ready to cause annoyance to Guru. It does not shun the company of the kith and kin with whom it has affection by habit, although it is only pain and suffering that it gets from them.

The unsteady mind does not come round. What  should I do Z Guru and Sadh daily advise and persuade me. I attend Satsang and apply my mind to  it. On hearing discourses in Satsang, I feel repentant very much. But the mind puts me on the wrong  track again and again.

(S. B. Poetry 2, pp. 189-190, cs. 1-3)

 It tries to cause pain to Guru, for, due respect was  not shown to it. Wife and sons use abusive language,  and pull it by the moustache. But it puts up with  their rebukes and scoldings every day and never turns  away from them. Its attachment with them is as  strong as an iron chain. 0 Mana (mind) ! awake  now and give up brutish tendencies.

(S. B. Poetry 2, pp. 197-198, cs. 22-26)




394 (1)-Surat is getting identified itself with  the body and mind. If the current comes down  from above, there is good health, ease and comfort,  otherwise, there is restlessness and uneasiness.  The planes of both body and mind are of deception. Descent and diffusion continue to take place. What is required is that there should be withdrawal  and elevation within. For this reason, pressure is  necessary, for, without pressure there can be no withdrawal. One should associate with him whose current of spirituality is turned inward, and if this is not possible, one should at least pick up a quarrel with a true Sadh. 

A glance at butter is preferable to the actual taste of oil. It is better to pick up a quarrel with a  Sadh (pious man) rather than make friends with an  infidel.

(Sant Sangrah Part 1, p. 134, c. 19)

395 (2) -The reason is that the greater the  emotion and force with which a Sadh speaks out,  the more will be the flow of the current of spirituality from higher regions, quenching the fire in  the person concerned. Water, though hot, does put  out fire, as is said - "there is beneficence in the  anger of Sants while even the kindness of fools is treacherous".

396 (3 )--Great outflow and diffusion of one's Surat is caused when one is praised. Those, who are true devotees, burst into tears on being praised, and the Sadhs, of course, do not care for any praise. They are above likes and dislikes. Praise and abuse are alike to them.

397 (4)-It is easy to descend, but difficult to  climb uphill. In other words, it is easy to let Surat  flow outward and downward but difficult it is to  elevate it within and upward. That is why a Satsangi  is always kept under some pressure, that is, he is  constantly subjected to stress and strain, and grinding and squeezing. He always remains surrounded  and worried by paucity of money, harassment by  kith and kin, quarrels and wrangling,, illness, hardship, etc. This is what constitutes pressure and restraint, wherein lies the real grace for his protection. It is a matter of great regret, however,  that one who has had repeated experiences of this, should put up complaints. Had there been no  pressure on one, there would have been no trace of  one's Surat. Freedom is very harmful and injurious, for, when free, the mind always remains  diffused.




398 (1)-The methods laid down in other religions for subduing the mind and senses have their  effect on the outer or grosser aspects; they have no  effect within the innermost recesses. For example,  in the case of a patient being treated for a boil,  if only the externally accumulated pus is let out,  and no measures are adopted to take the core out, then the boil will persist. In Sant Mat, arrangement is first made to eradicate the seed or root of all evils, and the mode and method prescribed in this Faith produces its effect within the innermost recesses, and not on the outer cover.

399 (2)-In all other religions one makes use  of one's own bodily vigour and force to subdue  the mind and the senses, which only strengthens  the ego, but in Sant Mat, one has to do away with  one's vigour and strength, and consider oneself  powerless and dependent. This eradicates ego, the  root of all evils. The All-powerful Being places  His hand of mercy over one's head, and He alone  eradicates one's Karmas, and it is then that one comes to believe that whatever happens, is by the  Mauj of Radhasoami Dayal, He being the sole doer  of everything, and thus does one come to consider  oneself humble, meek, lowly and ignorant. Thereafter, whatever one's activities be, they will be shorn of all egotism .

400 (3) --When one gives up one's ego,' one says  and calls out "0 Radhasoami Dayal ! there are no  merits in me. I am worthless. It is You who have  taken me in Your Saran, it is up to You to protect  my honour; somehow or other You ferry my boat  across".

I am an unworthy son, there is no doubt in it. No  wonder, 0 Beloved, that You shower mercy on me.  0 Merciful ! pardon my faults. Take my miserable  plight and humility into consideration. Faults came to be committed on the strength of my faith in Your  mercy. 0 Gracious Lord ! forgive me, pardon me.

I am Yours, and You are mine. Relationship of Father and son should be maintained throughout. You are Father. I am like a child. Now shed Your mercy on me, humble and feeble as I am.

(English Prem Bani, p. 313, cs. 23-27)

401 (4)-When one is shorn of desires, one sees  Radhasoami Dayal as the doer of everything everywhere, and feels exhilarated, but so long as I-ness  is there, one continue-; to experience pleasure and  pain by strengthening one's ego. In short, Radhasoami Dayal takes pity on the Jivas and eradicates their Karma;, without taking their Karni (actions)  into consideration, and, by grace and mercy, takes  them to the Original Abode, for the Jivas can do nothing by themselves. If Karni (endeavours) and grace were to be compared, it would be like comparing a particle with a mountain.



402 (1)-This mind is very wicked and deceitful. It does not engender the love it should, and is  inimical to humility. It never develops humility.  Pride and ego are nourishment to it. It runs away  from chastisement and rebukes. It gives rise to  reveries during Bhajan. It is extremely fraudulent and beguiling. It has deluded all the three Loks. Rishis, Munis and all have been vanquished by it. None could escape it. 

Those who have subdued their mind, are verily  brave. Your mind is your arch enemy. It is difficult  to subdue it. Pursue it tenaciously. Leave all other  efforts First engender love for Guru, and then apply  yourself internally to Shabd. Act upon these two  injunctions of Mine. You need not make any other  efforts. When .you have succeeded in vanquishing your mind, raise your Surat to Gagan (sky, heavenly  regions).

(S. B. Poetry 1, p. 439, cs. 7-12)

 He who fights with arrows and guns is no brave. Brave indeed is he who, discarding Maya (material  prosperity), engages himself in Bhakti (devotion).

(Sant Sangrah Part 1, p. 51, c. 19)

 All the three Loks were looted and the wealth of spirituality was taken away. Headless and invisible is the thief; no one could recognize it.

(Sant Sangrah Part 1, p. 93, c. 7)

The barren woman bore a child who is misguiding the entire humanity.

(S. B. Poetry 2, p. 47, c. 1)

403 (2)-It is beyond the power of anyone to  overcome the mind without the help of Radhasoami Dayal. The poor Jiva is helpless and powerless, and possesses not the slightest strength to  accomplish anything. Whatever takes place, does  so by the Mauj and mercy of Radhasoami Dayal. He.,. who has adopted the Saran of Radhasoami  Dayal, does, of course, secure release from this  mind. Save Radhasoami Dayal none has the power  to bring about the mending and correction of the  mind.

404 (3)-On seeing his correction and purification being effected, a devotee praises his lot that  some of his past Bhag (good fortune) has awakened  on account of which he has come under the benign  Saran (protection) of Radhasoami Dayal and he is  being released from this wicked mind, for, otherwise, he would have been lost completely in  Chaurasi; and there would be no knowing as to  where he would have had to go.

405 (4) -Those who have sought the refuge of  Radhasoami Dayal, will be ferried across. The  question of guarding a woman's honour rests with  her husband, so also, it is for the Supreme Being  to protect a devotee's honour. A devotee is protected and looked after every moment.

I am a Sewak (servant, devotee) of the Omnipotent Being. No harm can ever come to me. If a faithful wife remains unclad, or is left unclad, it is her husband who should feel ashamed.

(Sant Sangrah Part 1, p. 44, c. 8)

 If My devotee is in distress, I am distressed too. This is true of the past, present and future. Instantly will I make My appearance at the spot and dispel all his woes and sufferings.

(Sant Sangrah Part 1, p. 33, c. 17)   

406 (5)-This mind seated within the body is  extremely vile, deceitful and treacherous, and for  its correction and mending, Satsang is the first  thing necessary. Just as a washerman first rinses  the dirty clothes in water, and thereafter, he thrashes  them on stone, so also, the mind is first drenched  in Satsang-water, after which, it is subjected to  mending and correction, that is, rubbing and grinding, and then only comes out the filth of evil  propensities accumulated within. Therefore, one  should not get frightened amidst pain and suffering,  rather, one should, feeling grateful to the Guru, advance on the path of Bhakti. 

Kabir says that the mind has become dirty; it is full  of evils. Think 0 practitioner, how to cleanse this  mind. Guru is the washerman, disciple the cloth and  grace of the Almighty the soap. Now wash it on the  slab of Surat. And out comes the colour indescribably beautiful.

(Sant Sangrah Part 1, pp. 95-96, cs. 28-29)

 Kabir says that he has now realized that the mind was a mountain. When the chisel of love was applied to it, then opened up a mine of gold.

(Sant Sangrah Part 1., p. 93, c. 13)

407 (6)-There are two aspects of Mana Mana (the  mind), i.e., Ku_Mana Ku-Mana.and Su_Mana Su-Mana or Ku_Mat Ku-Mat and Su_Mat Su-Mat or worldly understanding  and Parmarthi understanding. Kumat leads to  passion, anger, etc. Sumat gives rise to serenity,  forbearance, compassion and humility. By the  words of noble understanding, will evil propensities  be eradicated. Resistance and hardness are the  tendencies of the mind, while timidity is the attribute of Surat. This mind is extremely crude, ignorant and inimical. It should be pulverized  like henna. 

Dash your mind down and reduce it to pieces.  Having sown the seeds of poison why do you repent over the harvest ?

(Sant Sangrah Part 1, p. 92, c. 1)


(Prem Bani 1, 11/3, 1)

O Sakhi (friend) ! this mind is very uncouth and clumsy.





408 (1)-The object of Abhyas is that Surat  may get separated from body and mind. This is  achieved in three ways -- by impairing physical  strength, by subduing the mind, and by putting a  check on the senses.

409 (2)-For whom there is Mauj, his body is  impaired through illness and by reducing his daily  intake of food, and the mind is subdued and hatred  is created for sensual plea cures through sorrow  and grief, stress and strain and quarrel and wrangling. Such pain and suffering is not necessary for  Sanskaris. Satsangis pray that their thoughts and  reveries may be completely destroyed. For reducing the diet, they need not fast for a week or ten  days at a stretch. This would be sheer madness.  The correct thing would be to eat less, so that the  body may remain light. Also, one should divert  one's desires from the world, and find out in what  quarters and in what objects in the world, has one's  attention become absorbed. One should also perform Sumiran for an hour daily.

410 (3)-When there is some pain and suffering,  one complains that mercy has been withdrawn,  and when there is all pleasure and comfort, one  says that there is great mercy, but, in fact, when  one is free from illness or suffering, the current of  mercy gets withdrawn, as it were. Worldly people  leave their wealth here, but he, who has established  3. link with the current of spirituality, has, in a  sense, been the recipient of such wealth as would  abide for ever. And as a fish frolics in water and  cannot survive outside it, so also, he shall know  no peace without the bliss of the holy feet.

Nothing is pleasing to them except the Holy Feet of Guru. They are absorbed in this bliss.

(S. B. Poetry 1, p. 254, c 6)

One should exercise forbearance while in pain and suffering, and should have the courage to endure  sufferings like a hero, rather, one should cherish  a desire that one's suffering may become twofold.  One should never lose courage. `If one asserts  oneself with courage, God will certainly help one.,

411 (4) He, who has taken to the path of  Bhakti, will surely have to undergo pain and  suffering, and that will be beneficial. As a mother  allows her child to be operated upon, it being to  his advantage, and although the child cries and  yells, the doctor, nevertheless, gives the incision, so  also, he, whose correction and mending is effected,  may cry and fret and whine, but the Supreme Being  goes on with His work all the same, because  therein lies his good. And as one pays a handsome  fee for a major surgical operation, so also, one  ought to make a big offering at the holy feet of  Radhasoami Dayal whenever a great suffering or  calamity befalls one, or, in other words, one should  offer a great many more thanks to the Lord, since greater pain and suffering leads to greater elimination of the noxious matter of the mind; and the  hidden tendencies come out, and thus does Surat  get separated from the mind.

412 (5)-In a business, one first invests one's  own money, and then only one expects some gain;  likewise, Darshan; of the Lord will be had only  when we have first sacrificed our body, mind and  wealth. 

One who devastates one's dwelling, becomes a recipient of the infinite wealth of Guru's Prem (love  of Guru).  

(English Prem Bani, p. 291, c. 126)


When I made myself desolate, I saw habitation.  When I annihilated myself, I saw existence. I found  humility alone is the highest stage. As I ascended  higher and higher, I could see how degraded and  fallen I had been.

In the first instance, the giver was the disciple, who  offered (sacrificed) his body, mind and ego, and  then Guru became the giver, who bestowed Nam on the disciple. 

 (Sant Sangrah Part 1, p. 25, c. 6)   

413 (6)-Question: Nanak Saheb has observed-


"I met the Perfect Guru from whom I learnt the perfect modes of spiritual practices and I attained  salvation amidst merry-making, amusement, eating  and drinking".  But you say that one has to devastate oneself.  Answer : To say so is correct only after one has first surrendered one's body, mind and wealth. At the same time, Sants have also said Curb the mind, impair the body and give up pleasures  of the senses. Keep off slumber and sloth and listen  to Shabd intently in the company of Guru. Attend  Satsang regularly, and have Darshan of Guru daily.

(S. B. Poetry 1, p. 464, cs. 1-3)

Why do you not grasp this ? You stick to one  point and ignore the other. It is only when the  aforesaid stage has been attained that one's Surat  will rise up even when one receives jolts, and it  will be attracted all the same even when one laughs  and makes merry.






414 (1) -When the body sustains an injury  there is some power within, which counteracts the  injury. It is the power of the mind,

415 (2)-To drag down the current of Surat to  the plane of the mind and to function thereby is  the activity of the mind, and to deflect the current  of Surat from the plane of the mind is the function  of Surat. The mind is seated within like a snake,  which when teased even slightly, starts hissing.  One's task would be completed only when this  snake is vanquished.

416 (3)-The mind plays its tricks even in the  guise of Parmarth. The test thereof is that any  Parmarthi activity, which enhances spirituality, is  an activity inspired by Mauj, whereas the  activity which results in the depletion of spirituality  is an activity inspired by the mind, for example,  the idea arises in the mind that one should do  some act of benevolence, viz., should awaken others  and explain to them the subtleties of the Faith.  If one remains engrossed in this very work without  caring for the welfare of one's own soul, it is  nothing but fraud on the part of the mind in the  guise of Parmarth. Or, if there be some such Sewa  wherein one's attention remains directed outward,  and one becomes completely engrossed in Sewa outside, instead of withdrawing within, then this  also is a kind of deception on the part of the mind.  Or, if the mind does not succeed with any other bargain, it begins to pose as a guru, or taking  itself for a Sadh, it begins to make a show of  showering mercy on others, and the Jiva is carried away in this so-called current of mercy.

417 (4)-The mind is stuffed with noxious  matter. As such, when anyone says anything  against the mind, one gets into a fit of anger and the understanding one had adopted is forgotten.  When this noxious matter is shed off, then only one's  understanding will endure. So long as that matter is  present within, one gets ready to smite like a snake  on the slightest provocation.

418 (5)-The mind is convex in its nature and constitution; in its company the current of Surat is  flowing out. When the direction of the mind  changes, and it gets pressed into a concave shape,  then will Surat turn inward instead of being carried  away with the mind. Just as a magnifying glass,  by virtue of its being convex, forms a focus outside  and rays of light are also projected outside, but, when  the glass-maker works at it, and by cutting and grinding, transforms it into a concave lens, the direction  of light-rays changes from without to within and the  focus also is formed within, so also, when the mind  is subjected to mending and correction and its  direction changes inward, then will the focus be  formed within, and the current, instead of flowing  out, will remain inward. At that stage, whatever  one's behaviour, the current of mercy will accompany it, so much so, that even one's anger will be  beneficial to others. It is for this reason that the  saying goes that there is beneficence in the anger  of Sants-because the direction of their mind is  turned towards the internal current of mercy.  When the direction of the inner current is turned  upward, one's condition will be as described in the following lines :


I close not my eyes nor shut my ears, nor do I undergo  any physical penance. Merrily I behold the  beautiful Form of Soami with my eyes open. Hearing  the Name with ears amounts to Sumiran and what  I eat and drink amounts to worship of the Lord.  To me, whether a habitation or a desolate place, it  is just the same, and thus have I won over duality. Wherever I move, it amounts to Parikram[28] and  whatever I do is Sewa of the Lord. Whenever I lie  down it is obeisance to the Lord. No other god do  I worship at all.

419 (6)-In short, the mind will be mended and  turned inward only when subjected to adverse  situations entailing pain and suffering. One should  always introspect as to how far one's mind has  loosened, and whether it becomes lean when rubbed and abraded, or continues to gather more of strength  and hardness, instead. The mind should be kept  under perpetual surveillance. Even if Satsangis  sometimes do quarrel amongst themselves, they harbour no enmity and ill-will in their mind, and  again become as friendly as before, like children  who fight with one another, but again play together  and have no grudge in their minds.

420 (7)-One should always be humble in one's  behaviour. In this world also, one behaves in all  humility before persons through whom one's object  is to be achieved. Similarly, for the sake of their  own Parmarthi benefit, Satsangis should behave  humbly with everybody with the hope that Radhasoami Dayal will, in turn, bestow mercy on them.

421 (8)-The nature and disposition of many a  person is such that they get themselves identified  with any reverie that arises within. At that hour,  it behoves them to control themselves by means of  performing Sumiran and Dhyan. Many of them  are so pertinacious that they do not come round  howsoever hard one may try to make them  understand. Such people are awarded severe  punishment.

422 (9)-Within a Parmarthi, a tug of war goes  on perpetually; the evil propensities of Mana and  Maya drag him downward, whereas the attributes  of Surat, viz., serenity, forgiveness, contentment,  etc., pull him upward. This kind of tussle goes  on within a practitioner. One may not adopt the  understanding imparted in Satsang and mould  one's behaviour accordingly, nevertheless, impressions of the understanding are made within, which  will surely produce their effect. He, who remains  subjected to adverse situations, is, in a sense,  blessed with the special mercy of Radhasoami Dayal. Considering it to be to his advantage, he  should offer thanks to the Supreme Father and  endure that pain and suffering gladly. ,

423 (10) The Supreme Father, by His mercy,  also bestows on one the power to endure suffering  and it is not that He lets all calamities befall one all  at once. As a juggler, who gives a display of  throwing big metallic spheres on his arms, first  practises with small ones, and, slowly and gradually,  as his sinews gain strength, he begins to throw  bigger spheres, and does not feel pain at all, so  also, the Supreme Being goes on enhancing the  power of endurance through small doses of pain  and suffering.

424 (11)-Before a patient is operated upon,  all arrangements of nourishment etc. are first made  in order that he may not get weaker; so also, when  the Supreme Father undertakes one's correction,  He bestows on one first the power of endurance,  that is, He enhances one's spirituality. The  Supreme Being does not interfere with the pain and suffering visiting one as a consequence of one's  Karmas, but if such visitation happens to be  harmful to one's Parmarth, He, by His mercy, turns an impaling stake into a thorn.

425 (12)-People are made to inhale Chloroform here to be saved of painful sensations, but  what is required of a devotee is that he should, by  `inhaling the Chloroform' of Shabd, get his Surat  separated from the body and mind. If one gets  perturbed and distracted when overcome by pain and suffering, it would mean that one still has ego  in one, and one does not conform to Mauj. So  long as ego is there, one cannot conform to Mauj,  nor can Saran be adopted completely.

426 (13)-In brief, unless the mind is vanquished, Saran cannot be adopted; and unless Saran is  adopted, redemption cannot be effected; and redemption will be effected only when Prem (love)  dawns; and when Prem dawns then only can a  perception of mercy be had; and when one is able  to perceive mercy, one will sing the glory of Radhasoami Dayal and adopt His Saran wholeheartedly.  This is the gist of what has been stated above. It  should be well understood.

427 (14)-Even when a rope is burnt, its twist  persists; similarly, the mind may be crushed to any  extent, and though apparently it may become  humble and subservient, the ego or I-ness persists  and the crookedness is not removed so long as  Maya exists. When the mind becomes exhausted  and stops wandering about, then only will it seek  Saran. In other words, when its inherent power  of rushing towards the sense organs is withdrawn,  then only will it revert within and conform to  Mauj. As the hand can work only when energy  comes down to it, and not otherwise, so also, the  mind can do nothing if the energy from Surat were  to stop coming.

428 (15)-The remedy for the mind's correction  is Satsang, Abhyas and the rub-up through worldly  afflictions and sufferings. The object behind the  activities of worldly life is that one's Karmas may  be eradicated and the impressions of Sanchit  (accumulated) Karmas present within may be effaced. The load of Karma is very heavy. Like a  thing buried under rock, Surat is burdened with a  heavy load of Karmas. There is also the load of Adhi_Karam Adi Karma (precreational Karmas) on it.  Except Sat Guru none has the power to release the  Jiva from the grip of Karmas.


May I meet a masterly Sant who may change the  course of my Karmas.  `To change the course of Karmas' signifies that He, by sowing the seed of Sat Desh in the Jivas, takes them to Sat Lok.

I play freely in the region of Sunn and erase the Karma predetermined by Providence (Kal).

(English Prem Bani, p. 325, c. 17)

The Karma of Providence is the same as the prime Karma or the prime cover which envelopes Surat. One will become a Bania Bania [29](merchant) only when one's task is accomplished.


Mind, the merchant, is making preparations for weighing and measuring within.

(S. B. Poetry 2, p. 353, c. 1)






429 (1)-Those who have taken to the path of  Bhakti and have joined Satsang, have no scope even  to breathe a sigh of relief and to question why and  wherefore. Whatever happens in their case, is all  by Mauj, and the ups and downs that befall them  are meant for their correction. If the devotee is  awake and alert, he can sense the hidden good, but the ignorant is only concerned with filling his belly.

A conscientious devotee is in a state of perpetual  death, while an ignorant person acts recklessly. He  never cares about the right or the wrong moment. He is only concerned with feeding himself.

(Sant Sangrah Part 1, p. 35, c. 9)

430 (2)-Those who take to Bhakti in all sincerity, are often put to test by the Supreme Being. The  resting is carried out in two ways one directly  and the other through some medium or the instrumentality of somebody else.

431 (3)-In bygone days, the Perfect Guru used  to test the disciple directly, but at the present time,  such is not the Mauj. Hence, He carries out testing through somebody. For example, by Mauj,  certain persons of crude nature are accommodated  in Satsang, who often become instrumental in one's  Gadhat Gadhat (mending and correction). If, on any  occasion there is confrontation between one and such  person and, as a result, complaints against one  each the Perfect Guru, who, on the basis of the  report, chastises and rebukes one, even then, one  should think that all that happened, was only by Maui for one's own correction and that such person  oust have been employed by Radhasoami Dayal  is an instrument for one's correction. By  adopting such an understanding, one's correction  and purification is effected day by day, and one's  impurity and unworthiness is done away with, and  the noxious matter present within is eliminated.

432 (4) -When such an understanding dawns on  one, one will harbour no ill feeling against a person  of the kind mentioned above, rather, one will be  thankful to him in all gratitude. In other words,  he who is a sincere devotee, will consider such a  person to be an instrument for his correction and  will fall at his feet saying that through him Radhasoami Dayal chose to effect his reformation.  But such an understanding does not always abide  one often forgets about it , but there is no harm in  it as sometimes there will be error and forgetfulness  and sometimes there will be remembrance, and such  conditions will continue to take place. There is  mercy in it. If it is remembered all the time, there  will be no Gadhat Gadhat, and the real purpose will be  defeated.

433 (5)-Often, it is the Mauj for putting Jivas  to test through humiliation without there being  any apparent reason or ground for it. For example;  one day the vegetable curry which came to be offered for the Bhog of Huzur Maharaj was so prepared of radish balls that somebody mistook it for o  meat curry, and the news was in the air forthwith,  Many people got into confusion. Although there  was no question of any meat being there in the curry, people started calumniating /

434 (6)-The Supreme Being is omniscient an  knows all, and it is by His Mauj alone that every  thing is taking place. When the Supreme Being is  pleased, it matters little if others are annoyed or  displeased. But he, who acts spitefully towards  Guru, is punished at the hands of the agents of Jam. 

If Guru is pleased, the Creator is pleased. Kal  and Karma have no say. The eminence of Guru is  acknowledged by all. Shuk Deo, Narad and Vyas  have sung His praises. You should, therefore, win  the pleasure of Guru. You will not be benefited  by pleasing others. If Guru is pleased and all  others wrathful, even then they cannot touch a  single hair of yours. He who pleases all others,  but has enmity with Guru, and is not afraid of calumniating Guru, and considers Him to be a human  being - know that such a hell-bound person is  bringing his own ruin. The Jama Doots [30]will  inflict torture on him.

(S. B. Poetry 1, pp. 396-397, cs. 48-54)

435 (7)-A devotee should not mind honour  or dishonour, whatever befalls him. Everybody  relishes honour, but when one is subjected to dishonour, such is the nature of the mind that  one gets ready to lay down one's very life as one  cannot tolerate humiliation. A devotee should  go on attending Satsang and performing Abhyas;  gradually, the power of endurance will also be  acquired and he will realize that he is not at all on a par even with one who, in the matter of  devotion, is considered to be lowest of the low, like a sweeper. In other words, if one is  eager to perform Bhakti, one will have to tolerate  even a scavenger. Adverse circumstances, true  and false, are sure to come to pass. It behoves  one to endure them patiently and silently.

436 (8)-If, outwardly, one does not express resentment but, internally, harbours ill feeling, it amounts to the same thing. One has simply shifted from one cover to another.


Now be quiet  and in His Saran take your seat. Obey His command  and cling to His holy feet.

(English Prem Bani, p. 293, c. 68)

 The digging is borne by the earth and the cutting  and felling by the trees. But harsh words are  borne by a Sadh alone. None else can do so.

(Sant Sangrah Part 1, p. 113, c. 14)

 Honour and dishonour whatever befalls you, consider  such to be the Mauj, and keep on performing Bhakti.  Derive strength from Guru to face all sorts of  situations. I tell you, my dear, perform Bhakti. Nobody  can cause you any harm. Why do you fear? Perform  Bhakti. Nothing happens without the Maui  ,ordainment) of Guru. I tell you my dear to perform   Bhakti. 

(S. B. Poetry 1, pp. 320-321, us. 16-19)  

437 (9)-If one cannot put up with humiliation, it means that one's, Bhakti is still imperfect; but there is no harm in it. One day, imperfect Bhakti will become perfect.

You are imperfect in your Bhakti. That is why you falter. What more am I to tell you? Go on  performing Bhakti. Slowly and gradually, you  will gain steadiness. There is no other remedy but  to perform Bhakti. One day, your imperfect Bhakti  will become perfect. Give up hypocrisy; perform  Bhakti. Insincere and hypocritical Bhakti will be  of no avail. It does not matter if your Bhakti is  imperfect. Perform Bhakti. Radhasoami Dayal graciously declares that you should perform Bhakti  in whichever way you can.

(S. B. Poetry 1, .p. 321, cs. 20-24)






438 (1)-The mind, by its nature, wants to  avoid pain and seek pleasure, and in Parmarth  also, it wants that it may continue to have all  worldly pleasures as usual, and Parmarth may go  on being accomplished side by side, but this is  not possible. Were it so, no worldly bondage, and wanderings and entanglements could be done away  with because, when pleasure is there, one's hopes  and expectations of the world cannot be given up,  and the cause of recurring births and deaths will  continue. For this reason, Radhasoami Dayal  gets one's bondages and egotism broken in the way  He thinks proper, sometimes through sickness,  sometimes through grief and sometimes through  disfavour. Hence, to conform to Mauj constitutes  the greatest adornment for a Parmarthi. Whatever  the circumstances, he should reconcile himself to them and carry on with his activities. He should  have attachment for none. For example, if anyone  of his kith and kin dies, he should keep mum  considering it to be the Mauj of the Supreme Father.  If he finds himself unable to endure any particular  pain and suffering, he should pray that he may be  granted the power of endurance. If he loosens all  internal and external attachments and under all  circumstances behaves humbly and uses kind words,  he can even tame a lion. He should become like  a seasoned cane, which can be bent anyway one likes, or as soft as carded cotton. In short, no  entanglements and wanderings should be allowed to  persist and the mind should be got corrected and  mended as in the case of a certain Mahatma whose  hand had got septic, later developing into gangrene  infected with maggots, but who would not have  it treated. One day, as a few maggots dropped  on the ground, the Mahatma picked them up and  placed them back on the wound, saying that those  had been getting nourishment there. At this, the  Supreme Being was pleased and got his wound cured automatically.

439 (21,-The life of a Sadh should be that of  serenity, forbearance and contentment, as described  by Kabir Saheb in praise of a Sadh. He should  always keep an eye on his faults and shortcomings.



440 (1) - An illiterate person looks awkward in  a society of learned men. Similarly, a worldly minded person looks detestable amidst devotees  Just as a rustic is not fit for a royal court, so also,  the Jiva is unfit for admittance into the Darbar  (Court) of the Supreme Being, as long as the uncouth mind is seated within him. It is only after the  correction of the mind has been carried out over a  certain length of time, that it can acquire fitness to  some extent. And correction will be effected in  Satsang alone.

441 (2)-Mere performance of Abhyas (spiritual  practices) after getting initiated is not enough, just  as, by learning something in a primary school, one  cannot get acquainted with the codes and manners  of a royal court. For this reason, Satsang, where  correction can be carried out and where one can  learn the ways of devotion, is more necessary than  Abhyas. It is only when Satsang has been attended  for quite a long period that some progress may be  achieved. Indeed, there is no harm if one full lifetime is spent in attending Satsang. There are  certain obstinate habits, prejudices and predilections  which are so deep-rooted in the mind that they are  eradicated only with great difficulty. Some odd  habits of a rustic become so ingrained in his nature  that they do manifest themselves off and on in  spite of his trying to conceal them. If Satsang is  attended carefully for long, then, of course, it is  possible that the mind may be corrected to some  extent. But we need not be worried on this account.  Since we all have come under the benign protection  of Huzur Radhasoami Dayal, He will surely get all  the necessary trE9 Gadhat of ours effected. Only,  we should have a firm determination. He will bestow all that is necessary.

442 (3)-Bhekhs (recluses, ascetics) stand in greater need of correction, because they have renounced their hearth and home for the sake of Parmarth  (welfare of their soul), but they get greatly conceited because of their ochre-coloured robes and the  association of other recluses. What Parmarth  (spiritual benefit) is attached to ochre-coloured  robes ? Huzur Maharaj had turned many Bhekhs  into householders or had made them live like householders, and also discard ochre-coloured clothes  for plain ones. The Bhekhs should also know that  householders are not burdened with greater responsibilities. But since the Bhekhs have renounced  their hearth and home it is incumbent upon them to  have their mind mellowed and corrected completely and become true Parmarthis.





443 (1)--The colour and fragrance of any petals  and flowers, for example, a rose, are due to the  characteristics of the material constituting the tree or the plant. If the flower of any tree is  of a fetid smell, its odour cannot be changed by  applying scents, even if one wants to. If the  colour and bad smell of a particular flower were changed, the flower that blossoms next will again have the previous colour and smell.

444 (2)-Similarly, the nature and disposition  and the evil propensities manifesting in any human  being are due to the characteristics of the matter  present within him. Unless one is got rid of that  matter and one's Surat-Chaitanya is enhanced by  the grace and help of Sants, one's nature cannot  change. According as one's spirituality is enhanced  or noxious matter eliminated as a result of performing Abhyas prescribed by Sants, complete purification of one's inner self will be effected slowly  and gradually. In other words, no evil propensity  and desire or entanglement will be left within one  any longer, and only then will Darshan of the  Supreme Being be had, and the entire secrets of the  creation will be revealed.

445 (3)-For this process of elimination and  emancipation, Sants, in Their grace and mercy, also  employ other means. For example, if They bestow  pleasure on somebody, They also add some pain to  it so that the poisonous or baneful effect of pleasure  may not spread. The idea, in short, is that Sants  bring about reformation of the Jiva by beating and  hammering in the manner deemed fit and proper  by Them.  





446 (1)--One should get convinced that one can  not do anything by one's own strength, and whatever happens, is by the Mauj of the Lord. This ego  itself is the curtain which does not let one have  Darshan of the Lord. And ego persists as far as  Maya extends. But there are gradations in these  covers or curtains. As the covers get broken, one's  union with the Lord will go on being effected. Unless the plane of one's location changes, one cannot  come to realize that the Lord is the Karta (doer)  of everything, and when one's ego is done away  with, one feels that all one's strength has exhausted.  But, in reality, this is an act of grace, because so  long as the curtain of `you' and `I' exists, the Supreme  Being remains hidden, and there is hypocrisy.  All worldly relations are hypocritical; they are all  from behind covers.

447 (2)-If there is deep love and affection  between two persons, it is only the mind of one  which can unite with the mind of the other, and a  thought arising in the mind of one will also arise in  that of the other, but the soul (spirit) of one does  not unite with that of the other. Actually, the  spirit should get merged in the Supreme Spirit.

448 (3)-When in the world two friends having  great affection for each other, meet, then how happy  and overjoyed they become ! But, this meeting of  theirs is one of KapatKapat, meaning through the Pat  Pat or cover of Kaya Kaya (body), because externally,  they can shake hands, but the rest remains  hidden within covers. The meeting with the Lord can be had only when there are no covers at all.  So, unless Surat unites with Shabd, its very life, true  union cannot be established. When a meeting, in spite  of bodily covers intervening, affords so much pleasure,  how much more bliss and intoxication there must  be in Surat's uniting with Shabd. A crude example  of that intoxication is the case of a man or an  animal becoming so enraptured in listening to some  music that he becomes oblivious of his body.

449 (4)-People are getting attached to various  quarters through affection, and this very affection is  pain-inflicting. Love for the Lord is everlasting,  affording permanent bliss and happiness, whereas  worldly love is perishable and a source of pain. If  we meet somebody whom we love deeply but turn  not towards him, then, how can he be pleased with  us ? Similarly, if we love the Lord and we sit in  Abhyas in order to meet Him, but, instead,  become engrossed in worldly thoughts, then  how can He b, pleased with us ? Of course, the  Lord does want that the Jiva should meet Him, because He is also giving a call to the Jiva within  all the time, but the latter is getting dragged  towards the world.

541 (5)-It is only when Prem (love) dawns that  all task will be accomplished, and purification  within will also be achieved, and no impurity of  any kind will remain. This Prem is a gift from the  Lord Himself and he, on whom it is bestowed, is  highly fortunate, indeed. A particle of Prem is far  superior to a hundred years of Bhajan and devotion.  Much of one's task can be accomplished if even the  slightest thought of the holy feet of the Supreme  Being along with a bit of restlessness and yearning  for His Darshan abides within one. One should  pray for bestowal of such restlessness and yearning.  He will grant it by His Mauj when He deems it fit  and proper. Prem is such a rare blessing that  sovereignty of the whole world looks insignificant  and contemptible before it. When, gradually, one's  inner self gets cleansed of all entanglements and  desires, then only will Prem dawn. There should  be no haste about it. One should proceed in whatever manner He directs - witnessing the spectacle  on the way.




451 (1)- Vichar Vichar (right understanding) means NirakNirakh and Parakh (discernment  and discrimination). Nirak Nirakh signifies observing a thing or activity and ParakhParakh signifies  judging whether it is proper or improper.

452 (2)-One should give up activities which are  improper and useless, like getting unnecessarily  involved in somebody's disputes and quarrels or  becoming regardless of comforts of others for one's  own selfish end, or depriving somebody of his dues  and rights, or exacting money which is not due to  one, or wasting one's time uselessly or making endeavours for earning more money than what is necessary for one's moderate living, or remaining  worried over achieving name and fame etc. And  things which are necessary and proper, should be  attended to, to the best of one's ability, such as  recitation of the Holy Books or to remain engaged  in other Parmarthi activities in one's leisure time,  to do good to Jivas to the best of one's power and  ability, to always act with forgiveness and forbearance, to never indulge in show and display, to make use of all the noble faculties and to give up evil tendencies.

453 (3)-Such understanding should be kept in  view always and not at the time of Satsang only.  One in ay even get bliss in Abhyas, but if one does not  maintain such an understanding, then, that is not an  activity right and proper for Parmarth. Such under.  standing will be abiding only when one considers  Sat Guru Soami to be present over one's head all the  time. Without such understanding and moulding  of one's life accordingly, one cannot derive as much  Parmarthi benefit as one should, because unless the  evil propensities are removed, purification of the  innerself cannot be achieved, and unless purification  has been effected one cannot get unalloyed bliss.  One does, of course, maintain this understanding  to some extent during Satsang, but as soon as one  is back home and an object of pleasure is placed  before one, all one's understanding is forgotten.

454 (4)-Maintenance of such an understanding  entails death, as it were, of the mind every moment.  The mind shall have to be ground and pulverized,  though it is a very difficult task to accomplish and  one is always apt to commit errors and omissions.  Nevertheless, it is an essential duty of a Parmarthi  to look to his shortcomings, to consider them as  such, and to make all efforts to remove them. Whenever one commits an error or omission, one should  instantly repent over it and pray for forgiveness,  and should get ready to remain alert in future.  Such is the grace of Radhasoami Dayal over true  Parmarthis that whenever there happens to be an  emission or error, they come to realize it  immediately. One should beg pardon for one's omission instantly, and not later on, after repenting.

Before and after the enjoyment of pleasures, I repent very much, but, at the moment, I fall a victim to the  temptation.

(S. B. Poetry 2, p. 203, c. 5)

455 (5)-The pleasures of this world are so tempting that all one's understanding and alertness does  not help as it should. The moment one comes across  pleasures, one gets engrossed in them. The mind  gets annoyed over trifling matters, and in Satsang  also an almost similar condition prevails. But the  merciful Sat Guru carries on with one's correction  by subjecting one to continuous reproofs and  rebukes.




456 (1)-Prosperity or adversity, whatever befalls one, one should endure it cheerfully, considering it to be the Mauj (pleasure) of the Supreme  Being. One should welcome it even if one is thrown  into fire or pushed down hill. In short, one should  remain contented with whatever comes to pass.  When a Parmarthi has attained such a stage, his  mind will become very serene and detached, as if  relieved of all burden. He who has acquired this stage is a true Das (slave) and a true Sewak (servant).  He will acquire the attributes of the Lord. One  can then see how the Lord vouchsafes His care and protection to him every moment. How a mother  takes care of her child ! When cold wind blows,  she covers him; when it is hot, she fans him,  unmindful of her own comfort and sleep. All the  time she keeps looking after him. If an insect or  a gnat settles down on him, she drives it away, but  the child is not aware of it. In the same way, the  Supreme Father has ever been taking care of and  protecting His children. Many a calamity He wards  off before they come; and the Jiva is not even  aware of them.

457 (2)-Verily, a true child is he, who, having discarded all other supports, relies solely on Radhasoami  Dayal. Whatever pain and pleasure may come  to pass, he still turns towards His holy feet. When  it thunders, or a dust storm comes, or a frightening  form appears, the child runs to his mother and  clings to her. Similarly, a Parmarthi, when in  trouble, should stick fast to the Holy Feet, viz.,  the current of spirituality of the Lord, present  within. This is, however, not to suggest that he  should give up making necessary and proper endeavours in his worldly activities also. He should  take measures which are considered proper from  the worldly point of view. But, internally, he  should have the conviction that the doer and dispenser of all is the Supreme Being Himself. The  result will, however, be according as His Mauj is  The devotee should not allow himself to be identified with efforts. Efforts are only the medium  for the manifestation of the working of Mauj.

458 (3)-If one contends that there is then no  necessity of making endeavours as the Mauj itself  will get everything done, then it, too, would be a  gross mistake and contrary to Mauj, because the  Supreme Being is hidden in the innermost recesses.  As such, He likes that His functioning should also  remain hidden. Huzur Maharaj has observed that  whenever Sants choose to give effect to any activity,  They ordain Their Mauj from Their own mansion  (region); and from there, orders are issued to Kal  and then. his action extends to lower regions.

459 (4) - Question : How is it that the functioning is given effect to through Kal ?  Answer : If a person, who is friendly with a king, complains to him that the scavenger did not  clean his latrine, then, in such a case, what the king  would do is that he would pass orders to the person concerned, and not that he would attend  to this work personally. (This region is unclean  like a latrine). When a king wishes to give reward  or medal to someone, he does so according to the  established procedure, and through the officials  concerned, instead of giving it personally. Even if  the concerned authority happens to be displeased  with the recipient of the reward, he will, nevertheless, have to obey the king's order. It will make  no difference to the reward being received through  the concerned officer. The Supreme Father acts according as it is proper and in the special interest  of the Jiva. Though such an act may appear to be inconsistent, it is definitely fraught with some Parmarthi benefit of the Jiva.

460 (5)-Jivas, in the olden times, were of the  status of Ishwar or Brahm. By virtue of their  intense detachment, they could undergo great hardships and apply themselves to internal practices.  But the condition of the Jivas of the present time  is very delicate. Neither they have the detachment  of that order nor the capacity to endure hardships.  Therefore, Radhasoami Dayal, by His Nij Rup  (hidden or internal form), is so ordaining His Mauj  for the entire humanity that the purification of all  the Jivas may be effected and they become fit for  joining this Religion. Wars, epidemics and famines,  raging furiously these days, are the signs of such  Mauj or ordainment.

461 (6)-This sort of activity cannot be carried  out by the manifest form as effectively as by the  hidden form. The reason is that the manifest form  being visible, people would quarrel with Him, but  they are helpless against the Gupt Swarup (hidden  `form). For this very reason, the Supreme Being  keeps Himself always hidden. But He is omniscient,  He sees all, and ordains what is proper. This  process of cleansing is carried out through Kal.  Hence the necessity of Kal, as has been said :

I created Kai with a definite purpose. Without Kai, Jivas have no fear. In the absence of Kai, Jivas  would not value Dayal (the merciful Lord). Hence  this Mauj. Now that I have turned out Kai from  My region, he can never go there.

(S. B. Poetry 2, p. 99. cs 77.79)




462 (1)-Bondages of every description should  be broken - (1) of wealth, which includes all types  of wealth, (2) of the mind, which stands for one's  own mind and those of all related to one, (3) and  of the body, which means one's own body and the bodies of one's relatives. In short, all bondages, sense of honour, prestige etc., as pointed out by Vashishthji, should be cut asunder.

463 (2) -Sometimes, under normal circumstances, the Jiva begins to think that his bondage  to a particular thing has been broken, but it is only  when some calamity befalls him that it becomes  clear how strong was the bondage. A bondage  should be considered to have been broken only  when the Jiva ceases to feel any pain or pleasure  by the presence or absence of, or by the loss or  gain of the object of that bondage, just as one  remains unmoved or unaffected by the pain and  pleasure of others. Radhasoami Dayal will eradicate all these bondages slowly and gradually, sometimes through quarrels and conflicts and sometimes  through suffering and sickness. In short, Radhasoami Dayal has at His disposal innumerable ways  and means for breaking one's bondages, and in this  manner the seed of attachment present within is  slowly and gradually burnt away. For example, if a quarrel takes place in the family resulting in the breaking away of the members from one another, it breaks the attachment for the time being, and even if they join hands again, there is no harm in it since the root of the bondage, or attachment, has been weakened.

464 (3)-The physical bondage, of course, is  stronger. The breaking of this bondage should be  considered to have been effected only when one  Acquires such capability that one can withdraw the  current of Surat from any part of the body at will,  dust as in a pump, water is drawn in and sent out  :t pleasure. Such capability will be acquired at  an advanced stage of Abhyas. When this stage is  reached, one will attain great bliss, serenity and a  feeling of relief and contentment of the mind.  Chen one will be in a position to conform to Mauj  in every way, just as when the wound is incised and cleansed of all its pus, how comfortable one  feels; the shooting pain one used to experience  before is all gone. This is the benefit that accrues  from Abhyas - that withdrawing all one's attention  from outside, one applies it to Shabd within, and  derives bliss thereof. This is what constitutes  abhyas, and by this alone will one break all  bondages.





465 (1)-Prem is a unique essence. It is of  the same essence as the Supreme Being, and it  enlightens the heart, and makes it pure and cool.  Animals are completely devoid of this essence, and  if there be some at all, it exists in a very small  measure. It is, of course, present in human beings,  and is often called Moh (attachment). Even the  human beings who are brutish or in whom brutish  tendencies are predominant, have this attribute it a lesser degree and that is called devilish passion  The more intense the spirituality, the more affection or Preet will one be possessed of, if it is mixed  with impurity, it is called Moh (attachment), and  the unalloyed affection is called Prem. A moth is  enamoured of the flame; its Preet is inherent and  natural. As soon as it sees light, its sight is  captivated and it forgets itself. He who has such  love for the Supreme Being, is a Premi (lover , and  he alone is dear to the Lord. The Lord grants the  gift of His own essence, viz., love, to one on whome He chooses to bestow His special mercy. 

My love for Guru has grown very intense. I withdraw my Surat and place it at the Holy Feet.  Darshan of Sat Guru has captivated my eyes, My  love is enhanced every moment.

(S. B. Poetry 1, p. 233, cs. 1-2)

466 (2) -He, who is in love, does not look to  comfort of his body and mind, rather, he becomes  completely oblivious of his ownself. If a person  is sick and somebody whom he loves comes before  him, then the sick person forgets about his sickness, rather, he feels relieved of the sickness; so  also, on having Darshan within, a devotee becomes  totally oblivious of himself, every part of his body  becomes fascinated and enraptured in ecstasy, and  nothing pleases him save the bliss of the Holy  Feet. 

Nothing is pleasing to them except the holy feet of  Guru. They are absorbed in this bliss. On getting  Darshan of Guru, they are rendered clean oblivious  of their Pind (body). How can they be conscious of what is inside and what is outside ?

(S. B. Poetry 1, p. 255, cs. 6-7)

467 (3)-In the beginning, when the Jiva takes  to the path of devotion, he is under the impression  that engendering love is very easy, and that both  his Swarth and Parmarth are being accomplished  nicely. But, when the body, mind and senses get  worn out and every bone is reduced to dust, as it  were, then does he come to know what love is.  Hafiz has said, Paragraph_467 "In the beginning love appears to be a simple affair,  but it turns out to be very hard and difficult  later on".


Oh, were I to know this fact before  that love entaileth such pain and sore,  by beat of drum I'd have given a call  that verily none should love at all.

468 (4)-In the love for the Lord, great struggle  takes place within one's self. In this world, when  one falls in love with somebody, all one's kith and  kin get opposed to it. Likewise, in Parmarth, not  only one's worldly relations but other relations  existing within, such as Mana, Maya, Indriyas  (senses), Kal, Karma and the five Doots (evils),  also have to be fought against. [his is called  Jihad_i_Akbar Jihad i-Akbir, the `great war'. As there have been battles such as "Hundred Year War",  etc., so also, this is a struggle of four lives. A  Sati [31]and a hero lay down their lives in a moment, but a Sadh his to carry on with the struggle day and night till association with body and mind persists. Kabir Saheb has said--


The task of a Sadh is the hardest game, far ahead of and beyond the range of ascetic;, Satis and warriors.  The fight of a warrior ends in a moment or two, the  struggle of a Sati takes a moment only, but the Sadh  has to struggle night and day till his last breath.  Kabir says that if the Sadh loosens the reins of his  mind, it instantly falls down back to the earth from the sky above.

469 (5) -It is not within the power of the Jiva  to get detached from the mind which is habitually  addicted to enjoyments, to cut asunder the bondage  it has with the body and to carry on the struggle within.   Krishna Maharaj had said to  Arjun, "I will fight the battle, but do it I will  through your hands". So also, the Supreme Being  says that it is He who will wage this great war  but the fighting will have to be done by the Jiva.

470 (6)-Grace and bestowal of grace alone  accomplish the task. Such grace and mercy are  bestowed in Sant Mat only, and nowhere else. It  behoves the Jiva to keep on praying constantly at  the holy feet of the Lord. An oyster in the ocean  remains restless for the drop of Swanti rain, and  keeps its mouth open all the time for receiving it,  and that very drop of Swanti rain produces the  pearl. Likewise, in Satsang-water, the Jiva should remain with his mouth, as it were, of yearning,  open for the pearl of love, and as a Papiha constantly  calls out for Swanti rain `Pee Pyara [32]Pee Pyara, . .'  so also should the Jiva engage in constant Sumiran of Nam for the nectar of the Holy Feet. 

Repeat the Holy Name in the manner a thirst maddened Papiha cries for Swanti rain.

(S. B Poetry 1, p. 44, c. 11)

471 (7)-Repetition is of three kinds, viz., physical, mental and spiritual, that is, with the  tongue, with the mind and with the Surat or spirit,  respectively. The first kind of Sumiran amounts  to chattering, as it were, and the second is not  devoid of distraction and wavering of the mind,  while the third brings in peace and serenity.

472 (8) -The capability of performing repetition  with the spirit is there in the Jiva, but at present  it is latent, and not awakened, just as all the potentialities are present in a child, but not awakened at that time. As food and drink, worldly objects and  other paraphernalia are essential requisites for  awakening bodily powers, so also, Satsang, Abhyas and Parmarthi activities etc. are the prerequisites  to awaken spiritual power These should be performed regularly without any break.

473 (9)-At present, the Jiva does not know  what Sumiran by spirit really means. When a glimpse of Prem flashes in him, then will the repetition of the Name go on being performed  automatically by the Jivatma (Surat), and then  Shabd will become clearly audible. In Sar Bachan Poetry it has been clearly stated

When, by constant repetition of Nam, their Surat is awakened, they hear Shabd internally. They attain  Guru's Shabd access to Trikuti), penetrate the  Shabds of Sunn, Sat Lok, Alakh Lok and Agam Lok,  and finally, secure admittance into Nij Pad (Real  Abode), the Radhasoami Dham They get Poora  Char (final abode of rest) and attain Poori Gati  (perfect salvation). Nothing remains to be said now  as there is nothing beyond, RADHASOAMI being  the Highest Region.

(S. B. Poetry 1, pp. 45-46, cs 12-15)

In other words, on hearing first the Shabd of Sahas-dal-kanwal, then of Trikuti and then of other  regions one after another, and simultaneously  contemplating the Guru's form, drinking the bliss  of ambrosia and witnessing the acts of grace, the  Jiva finds abode in the Real Home.

474 (10)-Devotion or love should be unalloyed.  Selfish, insincere and motivated devotion is of no  avail. A true devotee desires nothing -- neither  wealth, nor power, nor virtue or accomplishment,  nor acquisition of supernatural powers, nor the opening of some stage, nor hearing of Shabd, nor attaining Sat Lok, nor Anami. He cherishes no other desire save Darshan of the Lord. 

I cannot rest until I get His Darshan face to face. The whole world and all that pertains to it appear  like prison to me. Radhasoami is the reservoir of  Amrit (nectar). I will be satisfied only if I am  allowed to drink deep of it. Nothing pleases me  except Radhasoami The four Loks (regions) are of little avail to me I have discarded all Gyan (knowledge), Dhyan (contemplation), Jog (meditation)  and Vairag (renunciation) as worthless devices. I  am like a Chakor and Radhasoami is like the moon to me. Satnam Anami does not attract me.

 (S. B. Poetry 1, p. 38, cs. 8-12) 


475 (11)-This is what constitutes the gist of the  whole thing, and all the rest are only accessories.  This alone is what the devotee longs for and begs  for. The question of engendering faith does not  arise where union with the Beloved has been established. When the very Being, for whom faith is  required to be engendered, has already been met,  where is then the need for inculcating faith ? Only  in the beginning, when contact has not yet been  made, one is required to adopt faith and conviction.  Faith or conviction is of three kinds, viz., Paragraph_475_A       Paragraph_475_B faith born of intelligence, Paragraph_475_C faith  that comes about by seeing with the eyes, and  Paragraph_475_D faith developed as a result of essence  merging into essence. The first is conviction through  understanding, the second is conviction by seeing with one's own eyes, and the third is the conviction  acquired when essence merges into essence; and  then alone the conviction is true and complete.

476 (12)-All Sadhs and Mahatmas of old, such  as Sur DAs etc., have said one and the same thing.  Their compositions are replete with the Bhakti  (devotion) of the Lord. What can worldly people  understand about it ? How puffed up a person  feels when some prince happens to speak to him, though such talk may be of no importance at all.  But one pays no heed to what Sadhs and Mahatmas  say. :n Western countries, women are dying to  have an opportunity of dancing with the prince,  and if any of them really gets a chance, she feels  as if the ultimate aim of her life has been  attained.



477 (l)-Dinta signifies sincere eagerness like  that of a patient in relation to a physician or of  one in need of employment before an employer,  because it is through them that one's object is achieved. Similarly, he, who is keen about the welfare of his soul, becomes truly humble before the Guru and the Lord. So long as the need is not felt, there can be no true humility also.

478 (2)- Dinta is the adornmenat, as it were, of  Prem (love). Dinta is the opposite of ego. In ego,  the mind has a tendency to diffuse and expand,  whereas in Dinta, it withdraws and concentrates. So  long as one is seated at the plane of ego, it is difficult  to acquire Dinta. Just as one is apt to see and  hear when the current of spirituality reaches the eyes and the ears, so also, pride is definitely given  rise to at the plane of ego. Dinta should be such  as may afford one exquisite enjoyment and bliss. Dinta is the Supreme Being’s special gift and is  bestowed on one who is under His benign mercy.  Dinta and Prem are the synonyms of Vairag  (detachment) and Anurag (affection). Dinta is a  mine of serenity, forbearance, patience and compassion, that is, all these attributes accompany  Dinta.

479 (3)-Humility pleases the Lord. If humility  is sincere, you need not be anxious about the  vagaries of your mind nor should you worry about  the wherewithals for the journey. The Lord says  that if you come to Me, then you bring with you  the thing which I do not have, and that is true  humility.  

480 (4)--As light is contained in heat, so is  humility in devotion. But, just as light is not  produced without friction, so also, Dinta does not  come about without undergoing pain and suffering;  and just as an engine does not work without steam,  so also, progress within cannot be made without  Prem and Dinta. The Lord is merciful to the  humble; He showers mercy when the Jiva becomes  humble. Humility should be like that of a hungry  and thirsty beggar supplicating for a piece of bread,  putting up with chiding and harsh words 

Know yourself to be most abject, degraded, fallen  and insignificant. Why do you take airs ? Death  is hovering overhead all the time. A destitute beggar  behaves in a meek and humble way in this world.  One may say harsh words to him, but he does not  take it to heart. What have you achieved by attending Satsang for such a long time if your mind has not  become humble and meek like that ? What you now  have to do is to cultivate humility at heart.

(S. B. Poetry 1. pp. 304-305, cs. 24-29)


When I made myself desolate, I saw habitation.  When I annihilated myself, I saw existence. I found  humility alone is the highest stage. As I ascended  higher and higher, I could see how degraded and  fallen I was.

The malady of arrogance and pride is spreading far and wide. Those who consider themselves big, will  suffer. He who is humble and meek at heart, will  have his Surat merged in Shabd.  

(S. B. Poetry 1 p. 335, cs 6.7)

481 (5)-It is easy to practise humility before  the Supreme Being and before those who are  superiors but it is difficult to behave humbly with  those whom one considers inferior. Mercy descends  instantly when one is humble before those who are  lower in status. As eyes and ears are the media of seeing and hearing, so is humility a medium for  attracting mercy. .

482 (6)-Kal, by creating adverse situations,  gives rise to confusion in the mind of the Jiva.  It behoves the Jiva to stoop and be humble. This  will break all implements of Kal, but if the Jiva  remains obstinate and arrogant, Kal wins over.


Nanak says that one should always remain lowly  like a tiny Doob Doob [33]grass. All other kinds of grass  will be scorched away, but the Doob Doob grass will  remain as green as ever.

483 (7)-As far as possible, one should consider  oneself to be abject, worthless, poor, weak and  powerless. Whatever strength, vigour and talents  one is endowed with, all belong to Radhasoami  Dayal.

I am faithfully devoted to the holy feet of my Guru Radhasoami. 0 my Lord ! Save me from the treacherous Kal this time. Because of Thy support,  I am now carefree. I entertain no fear. 0 Soami !  Thou hast made me bold to win the battle. I have  vanquished Mana and Maya.

(S. B. Poetry 1, p. 160, cs. 16-18)

 I am poor, infirm, wrathful, haughty and arrogant.  I have now come to realize my shortcomings. But  my Lord is Din-Dayal (merciful to the humble). He  emancipates even the fallen and degraded ones  like me.

(S. B. Poetry 2, p. 127, cs. 4-5)

484 (8)-He, who is without ego, is not afraid even of the kings.

485 (9)-Anecdote -- One day Alexander went  to Diogenes and asked him if he was in need of  anything. Diogenes replied that he only wanted  him to go away, as his presence was too burdensome  to him.

486 (10)-Anecdote - Likewise, Aurangzeb went  to Sarmad. Sarmad used to remain withdrawn  and absorbed within, with no clothes on. Aurangzeb  enquired as to why he remained nude. Sarmad  replied that those who are sinners are in need of  clothes and those who are not sinners need not cover their body. Aurangzeb ordered that Sarmad  be taken to the gallows with his eyes covered with  a bandage. Sarmad said what purpose would be  served by covering the physical eyes of one whose  inner eye was open. At last, however, Sarmad  mounted the impaling stake. Sarmad was the  Guru of emperor Darn Shikoh, and had  the status of a Sadh. He had no attachment to  his body, and as such he gladly accepted impalement. He had also advised the emperor Dara Shikoh during battle to lay his head under the  blade as that would eradicate his Karmas, since  many people had been slain on account of him.  In short, Sarmad never asserted himself, rather, he  preferred Dinta.

487 (11)-Even animals are pleased with humility. If a dog coming from another lane or village,  has his tail between his legs when before the local  dogs, the latter, taking that he has become afraid of  them, leave him alone, but if he does not have his  tail between the legs, they take him to be haughty  and fighting ensues forthwith. Even a ferocious  beast like a lion can be tamed with Dinta, then  why cannot a human being be pleased with Dinta ?  Behaving humbly is tantamount to pouring water  over fire.

488 (12)-Dinta is of two kinds, one acquired  through understanding, and the other natural and  inherent. So long as ore is seated at the plane of  the mind and the senses, one's Dinta is that of  understanding; when contact is established with the  Holy Feet, the natural or inherent Dinta will  emerge. Where there is ego, there is no humility. 

This is the abode o' love, not your aunt's house.  You will be allowed to enter here only after you chop  off your head and place it on the ground.

(Sant Sangrah Part 1, p. 37, c. 1

Head stands for ego.

489 (13)-What is ego ? To function from  behind a curtain, to remain unaware of the current  coming from above, and to think that it is my own  power and that I alone am doing everything,  constitute ego.

490 (14)-What is humility ? To shift from  one's own focus and to become subservient to  another person, that is, to withdraw the current within, is humility. Expansion or. diffusion of  current without is called ego and the place where  one carries on one's activities is known as `plane of action.'

491 (15)-In Abhyas also, humility proves beneficial; applying one's strength and vigour is harmful. The current of one's Surat is flowing downward; it has to be reversed and elevated upward  By ego, the current of Surat gets diffused, and  through Dinta it withdraws inward. Dinta should  be such that one becomes dear to everybody, that  is, one is liked and loved by everybody. One should  consider oneself as KinKar Kinkar (powerless to do anything). 

Kabir says, give up ego and pride, and live like a piece of stone lying on a road. He who gives up  greed, infatuation and desires, will attain the true  Name. But what good is it to become a piece of stone if it causes pain to the wayfarer ? A Sadhu  should be like the dust of the road. But what good  is it to become dust if it flies up and settles down on  the wayfarer ? A Sadhu should be like water having  neither hands nor feet. But what good is it to  become water, if sometimes it is hot and sometimes cold ? A Sadhu should be like Hari or God. But  what good is it to become Hari if He is the creator  as well as the destroyer ? A Sadhu should be such  as becomes purified by adoring Hari (God) But what  good is it to become pure, if you remain fixed to one  place ? He who is beyond the regions of purity and impurity, is a Sadhu rare to be found.

(Sant Sangrah Part 1, p. 53, cs. 11-16)

 It is easy to forsake gold, easy to forsake woman; but difficult it is to give up pride, ego and jealousy.  Of what consequence or value is it if you have given  up Maya (riches), whilst you cannot give up ego ?  Many a Muni (sage) had their fall because of their  ego. Ego devours all.

(Sant Sangrah Part 1, p. 108, cs. 1-2)  

What is the use of becoming great like a date tree which provides no shade to the traveller, and the  fruits it bears are at a great height. Where there is  ego, there is suffering; where there is doubt, there is  sorrow. Kabir asks how to cure these four chronic  maladies. Water does not stay at a higher level but  flows down. Whosoever bends down can drink. The  high up will go thirsty.

(Sant Sangrah Part 1, p. 109, cs. 6-8)


Worthwhile receiving is Sat Nam, and worth giving away is food. Humility is needed for getting across, and ego drowns.

Whilst cherishing the bliss of love, you also cherish  a desire for worldly honour and_ prestige. Putting  two swords into one and the same scabbard has  neither been seen nor heard of. When I was imbued  with I-ness, Guru was not with me. When Guru is  with me, I-ness has vanished. The lane of Prem is  very narrow and two cannot pass through it or co-exist there.

(Sant Sangrah Part 1, pp. 3940, cs. 17, 21) 



492 (1)-Where there is true love, one feels  restless unless and until one has seen the beloved,  although there is no particular purpose to be served.  For example, a mother's affection for her son is  such that if he happens to be at a far off place,  she pines to see him all the same, although she has  no particular object behind it. Similarly, in Parmarth, where there is no trace of Swarth (self) and  where one's love centres round Darshan and  Bachan, one does not feel satisfied and at peace  unless one gets them. This marks the beginning  of Ishq (love).

493 (2)-In the world too, where there is love,  one has no other desire or longing than seeing  one's beloved; in other words, this desire remains  predominant and there exists no selfish motive of  any kind. Even the prophets who came down here  have spoken highly of love, and those, who are true  lovers in Parmarth, do get some succour from  internal Darshan and Bachan.

494 (3)-When a lion's cub is tamed and  brought up, it is not given raw meat and blood  lest it may develop a taste and habit for it. So also, even in Parmarth, when Swarth finds a place,  it becomes harmful. Eating and drinking, ease and  comfort, pride and ego, and power and authority  etc. are all Swarthi aspects. He who takes to  Parmarth whilst cherishing a desire for those  things is sure to realize his mistake sooner or later.  If Swarth exists only to the extent necessary, then  there is no harm, but Parmarth should remain the  uppermost. If one has no other axe to grind, then  one starts posing as a guru. In other words, to  accept disciples and impart Updesh (initiation) to others, is also a kind of Swarth.

495 (4)-He, who is given to self-interest by  habit, or is egoistic, never comes round, even if  persuaded and counselled thousands of times.  Unless his selfish ends are met, he finds no enjoyment. A tame dog may be fed with Khir [34]and Puri[35], yet, because of its old habit of eating meat,  it does not feel at ease till it finds a bone from a  neighbour's house and chews at it. It is for the  Jivas belonging to the lowest grade that arrangements  are made in Satsang for the fulfilment of their  Swarth, such as food, drink, etc., but a change in  these does take place later.

496 (5)--Externally, of prime importance are  Darshan and Bachan and, internally, are Rup (Form)  and Shabd. These very Rup and Shabd accompany  one internally, and take one to the region of  Anami where there is neither Rup nor Shabd.  It behoves one to attain love. The Supreme  Being is also of the form of love, and Surat  also is of the same form. Both are hidden. But, at present, the Jiva has got identified with the body, mind and ego. When these covers are removed and when ego is sacrificed, the Jiva's own form, and the forms of Guru and Nam will become one and the same, and only Prem will abide. Nabhaji has said-


Bhakti (devotion), Bhakt (devotee), Bhagwant (Deity) and Guru are all one, although these are four  different words. By making obeisance at His holy  feet, all obstacles are cut asunder.

Sacrifice yourself at the feet of the Lord. The Merciful Lord existed when you did not.

(English Prem Bani, p. 293, c. 151)

When love dawned, it rejected all others. Save the Beloved, all else drifted away.

(English Prem Bani, p. 292, c. 138)

497 (6)-In brief, to have no Swarth, and to  cherish a desire for Darshan and Bachan is a sign  of true love. But one can achieve nothing by one's  own exertions. The mother loves her child and,  for that, she does not have to put in any efforts.  The seed of love is present within her, which  sprouts forth of its own accord. Similarly, Bhakti  automatically sprouts in him, within whom exists the seed of Bhakti. Of course, for its growth and development, Abhyas is necessary, and this is what constitutes endeavours. But, all that will take place by grace and mercy.

Without the grace and mercy of Sant, no one can  get the Original Abode. Nothing can be gained  without taking His Saran. Sant will also explain  to you the mode of spiritual practices. But without  His grace it is all vain effort. Therefore, the  foremost thing now is the grace and kindness of Sant.  Radhasoami calls upon you to take His Saran  (Protection).

(S. B. Pcetry 2, p. 45, cs. 23-25)




498 (1)-In Sant Mat, great importance has  been attached to Bhakti; it is the sine qua non of Sant  Mat. If there are all other attributes but no Bhakti,  then there is nothing. And he, who has no virtues  but is endowed with Bhakti, is possessed of all.  He alone is a devotee and he alone is dear to  Bhagwant (Lord). Even if one performs Surat Shabd Abhyas, but is devoid of this attribute, then  one is empty and hollow.


Brahma, devoid of Bhakti (love for the Lord), would not be more dear to me than other Jivas are. But  even the lowliest of the lowly, having love for the  Lord, is dearer to me than my life.  

499 (2)-A devotee follows the ways of devotion  every moment. It means adoring the Holy Feet  night and day, that is, cherishing a desire to abide  in the Holy Feet, and not to attain Sat Lok or the  region of Anami. Where there is a desire to attain  some region or the status of a Sadh, there is no  Bhakti but self-interest. This is called Parmarthi  self-interest. But a devotee says that he wants  neither the regions of Sohang, nor Rarang, nor Om;  he only cherishes the Holy Feet. 

Nothing pleases me except Radhasoami. The four  Loks (regions) are of little avail to me. I have  discarded all Gyan (knowledge), Dhyan (contemplation), Jog (meditation) and Vairag (renunciation) as  worthless devices. I am like a Chakor and Radhasoami is like the moon to me. Satnam Anami does not attract me.

(S. B. Poetry 1, p. 38, es. 10-12)

500 (3)-It is a different game where the seed  of Bhakti abides, and where it does not, there is something else. A particle of Bhakti or Prem accomplishes the task.


(Prem Bani 4, XLI/27, 2)

O Lord ! Be merciful to bestow a particle of Prem,  and to make me Thine own completely.

501 (4)-If one has committed no errors of  commission and omission but is devoid of Bhakti,  even one's pardonable sins are not pardoned, but  if some one has committed errors of commission  and omission, but holds Bhakti uppermost, then,  in that case, even one's unpardonable sins are pardoned, and one plays in the lap of the Supreme  Father. Even a serious lapse on the part of a  devotee at any time which brings on him disgrace  is preferable if it results in Parmarthi good.  Gautam's wife[36], who was turned into stone, came  to life when Ram Chandra touched her with his  feet, and she praised her good fortune, for, had  she not been disgraced, then how could she have  got the touch of the Holy Feet ? If one has all  the pleasures at one's disposal but is devoid of  Bhakti, then it is all dust, and if one is afflicted with every kind of suffering, but has Bhakti within,  one has all bliss.

502 (5)-Bhakti is of the form of Saran; where  there is Bhakti, there is Saran. In Gina Krishna  Maharaj has enjoined upon Arjun to give up all  Karma and Dharma (rites and rituals) and to adopt  His Saran alone.


Abandoning all paths, worldly and Vedic, cone  unto Me, and seek My shelter; I'll set thee free  from all thy sins, worry not.

503 (6)-Arjun apprehends that if he abandons  temporal and Vedic religions, he will incur sins.  To this, Krishna Maharaj says in the second line  of the verse--


From all sins will I set thee free  0 Arjun ! Thou needest not worry.

504 (7)-What is Saran ? It is to become dependent on another, and he, who is so dependent, is  a Sarnagat Sarnagat (one accepted in Saran). To  become dependent on another person for the care  and protection of one's `self' constitutes worldly  Saran, and where the care and protection of `self'  is not one's concern, and where exists only the  longing for meeting the Beloved, viz., the Supreme  Being, it is Parmarthi Saran. The Supreme Being  cannot be met anywhere, He only resides in the  hearts of devotees. If you want to meet Him, go  there. He is all-love and you will also become  all-love.

Such is the glory and eminence of Prem and Bhakti (love and devotion). These are the reservoir of ambrosia. Drink from it.

(S. B. Poetry 1, p. 318, c. 17)  

 God said to the prophet, "I cannot be found on the  earth or in the sky or in high and low places. I do  not abide on Arsh and Kursi (heaven and empyrean).  I always live in the hearts of devotees. If you would meet Me, go and beg of them".

(English Prem Bani, p. 284, cs. 72-74)


0 Narad ! I live not in Baikuntha (heaven or paradise), nor in the hearts of Yogis. I live where My  devotees sing My praises.



  505 (1)-Remembrance is an indication of Preet  (love). So long as there is no remembrance, there  is no true and perfect Preet. When does one have  such Preet ? It is when Parmarth has produced  its effect deep within one. Even if one attends  Satsang, performs Abhyas regularly, and does some  Sewa also, but there is not that remembrance within,  then it all amounts to nothing. This indicates  that Parmarth has not yet produced its effect. The  sign of true love is that the prick of remembrance  persists all the time. For example, when one goes  to a far off place, one's attention remains directed to one's kith and kin. One wishes that one may  finish off the work in hand quickly and go back  home. A day appears to be as long as a year.  Similarly, in Parmarth also, one should have deep  yearning and constant pricking within for repairing  to one's true abode. First of all, one should know  of the whereabouts of that abode and the Supreme  Being and later, one will have yearning and restlessness for meeting Him. Tulsi Saheb has said -

I am mad with intense yearning; tears are flowing constantly from my eyes. All the time the pain of  separation from my Beloved is pinching me. I have  become oblivious of my body and bearing.

 (Sant Sangrah Part 2, p. 125, cs. 1-2)

Ask yourself if such an intense yearning has ever overtaken your heart ? Have you ever burst into  tears ?

None ever found the Beloved amidst merry-making. Whosoever met Him, met Him after great hardship.  If He could be met amidst merry-making, who would  have wept and wailed, waiting for the Beloved ? 

(Sant Sangrah Part 1, p. 55, c. 10) 

506 (2)-So long as there are hopes and desires  for sensual pleasures within, such yearning and  remembrance cannot obtain, and till then all one's  Parmarthi activities will be counted as meritorious  acts only, and not Upasna (worship or devotion).

507 (3)-In brief, it is only the Gurumukh who  has such Preet and remembrance. He is a direct  emanation from the Supreme Being and is His  representative. Ordinary Jivas do not have this  status. Preet is engendered in them only after they  have engaged in Satsang and Abhyas for some length  of time, whereas the Gurumukh is awakened the  moment he comes before Sat Guru.

508 (4) -When do ordinary Jivas come to  develop such Preet ? It is only when they are  subjected to deep affliction and humiliation, and  embarassment and helplessness. When they become  tight, distressed and broken in every way, then  only they get scared of the world and turn their attention towards the Holy Feet. But such is the  nature of the mind that it remains awake only so  long as pain and suffering persist, and the moment  they are gone, it forgets all its understanding and  indulges in the same thing over again. 

When frightened by pain and suffering, you devote yourself a little to Satsang, but as soon as the pain  and suffering are gone, you give reins to your desires.

(S. B. Poetry 2, p. 195, c. 12)

509 (5)-Therefore, he who is the recipient of  special grace and mercy of the Lord, remains ever  subjected to the cycle of pain and suffering. When  he is tightened by oppression and helplessness in  everyway, then only his hopes and inclinations  shift from the world and turn towards the Supreme  Father. 

Enshrine Guru in your heart so that Kal's influence may be effaced. Give up Aasa and Mansa (desire  and longing) for sensual enjoyments and run away  from the world. Apply your hopes and aspirations  to Guru's Shabd, and fix your attention and inclination to the Holy Feet of Guru. Turn your inclination  from the pleasures and objects of the world, and  apply your mind and senses to Guru. Remember  Guru day and night. Remember none else but Guru.  Even while breathing and eating do not forget Guru. Sing the praises of Guru every moment.

(S. B. Poetry 1, pp. 412-413, cs. 4-9)

510 (6)-Guru is the name of the Supreme Being,  and none else is fit to assume the position of Guru.  Guru is he who shows light in darkness. Either  the Supreme Being Himself is Guru or he, who is  uniting and becoming one with, Him, can also  assume the status of Guru. There is no difference between him and the Supreme Being. The Lord,  in His own grace and mercy, came down here for  the redemption of the Jivas, and if it be the Mau j,  He will come again. The expression `world' in  the verse


"The beloved Guru today redeems the whole world",

 (English Prem Bani, page 21, c. 1)   

does not signify this earth only. The Lord will effect redemption of the entire creation as far as the region of Maya extends.

511 (7)-There are two kinds of Parmarthis one is Nirmal Parmarthi and the other is Swarthi Parmarthi, that is, one whose Parmarth is mixed  up with Swarth. Huzur Maharaj did not even  know how many windows there were in Soamiji  Maharaj's room. In other words, He had no  interest other than unalloyed Bhakti. The state  of affairs with other Jivas is such that, to cite an  example, so long as one has some kind of authority  by virtue of some Sewa of Satsang entrusted to  one, one displays great devotion and love, but  when one is stripped of one's power and authority,  one becomes vigourless as if one was devoid of all  life, and all one's devotion vanishes into thin air.  This shows that one is a Swarthi. Nirmal Bhakti  (pure devotion) is that which is unmixed with or  free from any guile or motive, and it alone pleases  the Lord and is dear to Him. Off and on, the  Lord also puts a devotee to test as to how  far he is devoted to Satsang and how much he is  entangled in his Swarth (self-interest). Because  this is the true Satsang of the Supreme Father Radhasoami Dayal, He will definitely redeem the  Jiva by subjecting his mind to stress and strain.

512 (8)-Question : Who is called a Gurumukh?  

Answer : There is only one Gurumukh at a  time.. Of course, he too is a gurumukh who  holds Guru above all. But the One described in  the verse -

Exalted most is the Gurumukh's role,  Gurumukh redeems many many a soul;  His glory and eminence no one knows  How far and to whom may I disclose ? 

is someone else. He is a fear Nij_AnshNij Ansh (direct  emanation from the Supreme Being). First, there is  the current of spirituality coming from the Supreme  Reservoir and assuming the human form for  functioning here. He is called an Incarnation.  Then there is a direct emanation from that current.  He is called the special son or representative of  the Supreme Being. He is the Gurumukh. He  attains the status of a Sant in no time by performing Abhyas and thereby removing the inner barriers.

513 (9)-Prior to the evolution of the creation, innumerable Surats enveloped in covers were lying  unconscious. When the current emerged, it  removed those covers and granted there location  to those Surats which had the status of Hansas  or possessed intense spirituality. The rest of the  Surats came down to the lower creation. They  are known as Jivas. But the Gurumukh is the Nij  Ansh or direct emanation from the Supreme Being; he is of the same essence as the Supreme Being.  He has special characteristics. He comes of the  refulgent portion. Other Jivas are redeemed through him. In the following Shabd of Prem  Bani, beginning with


Oh my mind ! engender love and make RADHASOAMI Nam thy prop and support", 

(English Prem Bani, p. 320, c. 1) 

it has been clearly stated that,


Param Purush Radhasoami has come to this world. He redeems all Hans Jivas, and, as regards others, He sows the seed of spirituality is them.

(English Prem Bani, p. 321, c. 4)

It means that He redeems those who are Hans  Jivas, and in the rest of the human beings and other  animate creation, He sows the seed of spirituality.  Whenever Sants incarnate Themselves, Surats from  higher region;, such as, Trikuti, Sunn and top of  Sunn, accompany Them, as it is only then that they  get an opportunity of going still higher.

514 (10)-The incarnation of Brahm is called  Kaladhari Kaladhari[37]. Likewise, the Kaladhari of  the Supreme Being is known as Gurumukh. He  is possessed of all the powers and attributes of the  Supreme Being. He is of the form of the Supreme  Being Himself. All the Jivas are benefited through  him. Those who have been attracted to Satsang  particularly are taken to the Highest Region, while  other Jivas in general are granted location somewhere in the islands of Sat Lok.

515 (11)-In Satsang if one poses oneself as  a "Gupt Sant or Sadh" one is at liberty to do whatever one likes. But the fact is that a Gupt  or hidden Sant never comes to Satsang ; He has no  need to attend Satsang. He is Himself in the know  of all inner secrets, and His function is to maintain  the spiritual equilibrium of the creation; He has  nothing to do with the redemption of the Jivas



516 (1)-Sant Mat is the path and religion of  Prem. The repeated turning of attention towards  a particular object or being constitutes Prem. He,  who is imbued with Prem, never sits idle. He keeps  on engaging in Bhajan, Dhyan, Sumiran, recitation  of holy books and Parmarthi discussions. The  Abhyas which has been enjoined is also a Sahaj  Yoga (an easy mode of practice). Everybody can  perform it easily. It is not Hatha Yoga, like Pranayam, practising of Mudras, or Newali  Karma [38]etc. In all these, stress is laid on one's  own vigour and exertions, whereas in Surat-Shabd  Yoga, one has to withdraw and elevate one's  attention within, with natural ease. One should be passive, that is, one should not assert one's ego.  In the beginning, when the mind becomes tired or  exhausted after having performed Abhyas, it will feel vanquished and give in, and only then will it depend on mercy. Thus, when the ego has been removed, then will Prem dawn.

517 (2)-Prem should be such that one finds no  peace all day and night; one's condition should be  like that of an insane person who keeps on muttering all the time. When in the matter of worldly  love, people bring ruin on themselves, then, what  kind of love is that if in Parmarth one does not  devastate one's hearth and home. Worldly love  has its effect at the plane of Antah-karan; Parmarthi  love has it on the plane of Surat. A Jiva without  love is as void as a temple without lamp, a face  without eyes, night without the moon, vegetable  curry without salt, an engine without steam, and a  woman without her spouse. As the oyster in the  sea pines for the drop of Swanti, so should one  yearn for the drops of Prem in Satsang-waters. A  match stick has its end tipped with igniting material,  but there is no light without friction; so also, Prem should first awaken in Surat, and only then will one unite with the current of Prem, but Prem does not manifest itself because of the covers of five Doots and ego.

518 (3)-Prem is of two kinds-one developed through understanding and the other is innate, that is, one pertaining to the plane of Antah-karan and the other to the plane of Surat. So long as Prem is of the first kind, all Parmarthi activity is included in meritorious acts, and when innate Prem awakens, then begins Upasna or Bhakti.

519 (4)-The mind is a pleasure-seeker. In the  world it does that work only in which it finds  pleasure. Similarly, when it feels some pleasure in  Parmarth, then it takes to Parmarthi activities  gladly and with ardour and zeal. Prem is the  essence. All the rest, viz., Jog (meditation), Bairag  (renunciation), Gyan (knowledge) and Dhyan  (contemplation) are only accessories, as clothes  and ornaments are for decoration. Prem is the  kernel, and the rest is all shell, devoid of the  essence. Prem is grain, as it were, and the root of  the tree, and all the rest husk and branches.

520 (5)-When one is enjoying a worldly pleasure,  the person, who interrupts and obstructs, appears  very hateful, nay, an enemy. In like manner, the  body, mind and senses, which are like covers,  appear inimical to a loving devotee Prem dawns  only when Surat has attained purification. If Prem  has not yet dawned, then a follower of Sant Mat is first given a portrait, as it were, of Prem. Thereafter,  he goes on repeating Nam all the time like a  Papiha incessantly crying `Pee Pyara Pee Pyara... ...' for a drop of Swanti. Application of force and any tug-of-war will be useless. Whatever is accomplished, it is accomplished through  Prem. He, who moves in the company of a  Chandu-addict, also becomes addicted to Chartdu[39],  so also, one becomes a PremI (loving devotee) by associating with Premis and devotees.

521 (6)-Worldly love is known as Moh (attachment), whereas Parmarthi love is called Prem. Worldly love pertains to the mind and Parmarthi love pertains to Surat. Prem is the wing, as it  were, for soaring high. As a kite flies in the air  with the help of a thread or cord, so does Surat descend by means of the current of Prem.

522 (7)-As the story goes, the parrot carries  he message between the lover and the beloved,  and love between the two is - engendered without  heir ever seeing or meeting each other, so also  should love for Radhasoami Dayal dawn instantly  on hearing about Him from Sat Guru. So long is such love has not been engendered, one should  ;o on making efforts. When one becomes Suratvant, and one's Sanskar is awakened and Bhag  lot) is enhanced, then one day such love will also  develop in one. 

A true Chela (disciple, pupil) is be who is Suratwant and a true lover of Supreme Father. Such Guru and  Chela are rare indeed, and they meet by Mauj  alone. 

(S. B. Poetry 1, pp. 333-334, cs, 7-8)

523 (8)-In Sant Mat, importance is attached  o Prem. Prem removes all evil tendencies, just as  L spark reduces a heap of dry grass to ashes. If  nothing but Prem prevails within one, then one  seed not worry about performing Bhajan.

Kindle the fire of Prem in your heart, and burn away the anxieties of Bhajan and devotion. 

(English Prem Bani, p. 291, c. 134)  

Even if one's living, conduct and spiritual endeavours are good, but one is devoid of Prem, then it is all dust and meaningless.


All Karni (spiritual endeavours) devoid of Prem is dry and vain. I do not like it at all. 0 Lord ! B(  gracious to bestow on me the bliss of Dhun within.

 This bliss and joy is not to be found in-Yoga, Gyar and Bairag (renunciation); they are, in fact, all dry  Only some fortunate devotee and lover will be  recipient of this rarity.

(S B. Poetry 1, p. 255, es. 9-10)

 I have become arty Das (servant, slave) of Radhasoami Gyanis and Jogis all grub up grass.

(S. B. Poetry 2, p. 346, c. 7 )

524 (9)-Rishis and Munis were all conceited  and were devoid of love. That is why they  remained deprived of admittance into the exalted  Darbar of the Lord. Prem should be like that o  a mother for her son, of Chakor for the moon, of  a deer for music, of moth for the flame, of fish for  water, of a passionate man for his woman, of Papiha for Swanti drop and of serpent for the music of a reed-pipe. When such Prem is engendered for Guru, then only some inner spiritual progress can be made. 

Guru should be dear to a devotee as a son is dear  to his mother, a woman to a passionate man, water  to a fish, and Swanti rain to Chatrik (Papiha bird).  Then only can progress be expected. I have said all  that I had to say. It is up to you to accept it  or not.

(S. B. Poetry 1, pp. 265-266, cs. 32-35)

525 (10) -The emotion and ardour of Prem  pertaining to Antah-karan plane has an outward  tendency and, as such, is not reliable. On the other  hand, Prem pertaining to the plane of Surat is  centripetal a--id hidden; it goes on getting enhanced  as each day passes, like the craving of drunkards  for intoxicant. They become overwhelmed with  intoxication and become absorbed and lost in it,  so much so, that their languor and hangover, persist.  So also, he, who has drunk the cup of Prem,  remains engrossed, drowned and steeped in the  bliss thereof all the twentyfour hours.

Quaff the cup of nectar of Nam and be inebriated.

 (Sant Sangrah Part 2, p. 76, c. 1)

Everybody talks of Prem (love), but none knows what love is. Love is that in which one remains drenched all the twentyfour hours.

(Sant Sangrah Part 1, p. 37, c. 5)

526 (11)-To a jaundiced eye everything looks  yellow, and to a drunkard, trees and other objects  around him appear to be moving. In the same  manner, to a lover, the Lord is visible and present  everywhere.


In whichever direction I behold, I find Thee and Thee alone.


I am so deeply engrossed in the intoxication of love of my Beloved that I have no thought for anything  else.

527 (12)-First, Virah (yearning) is engendered,  and then follows Prem. There is burning in yearning, and coolness in Prem.


Seeing me burning in the fire of yearning, the Beloved  came running and saved me by dropping showers of  love.

(Sant Sangrah Part 1, p. 54, c. 3)


 I wander about burning in the fire of yearning. I  am deeply suffering the pangs of yearning. My  burning is so intense that I am afraid of sitting  under the shade of a tree, lest it may set fire to the  tree itself.  When Prem dawns, one's longing should be such that it may ever go on increasing, and one may never be at ease.  I associate with Sadh and enjoy the bliss of Shabd  to my heart's content.- I have developed intense love  for the Holy Feet. I yearn for his Darshan. I am  restless for repairing to the Abode of the Beloved.  I daily have Darshan of Sat Guru. and thus make my mind patient and steady.

(English Prem Bani; p. 94. cs. 7-8)

If it be not in torrents of Prem, let the  bestowal be in drops; even that will accomplish the task.   


(Prem Bani 4, XLI/27, 2)

O Lord ! Be kind to bestow on me a particle of Prem, and make me Thine own in all respects.

528 (13)-In short, only he, who is the recipient  of mercy, gets the gift of Prem. Nothing can be  achieved by one's own efforts and endeavours.  Effort is an activity of the mind; love, that of  Surat. One should ever remain hopeful; all will  be recipients of Prem one day. When one presents  oneself in the court of a king with some presents  and offerings, the king, in turn, confers on one  more rewards and honours. So also, the Supreme Being bestows on him the wealth of Prem who  regularly offers prayers at His holy feet and who  cherishes a true and sincere longing for the welfare  of his soul. The mode or means for this is Satsang.  One should attend Satsang with concentrated  attention as far as possible. One will definitely  become the recipient of Prem one day.   




529 (1)--A flower does not stand in need of  people coming to know that it possesses fragrance;  a flame does not want others to know that it is  refulgent; a tree with its branches bending with  the load of fruits does not have to let people know  that it is fruit laden. In the same way, a person  who is possessed of essence of love, does not want  it to be known publicly that he is endowed with it.  He remains absorbed within himself.

530 (2)-Just as the Supreme Being is absorbed  in His own rapturous bliss, so also is His Nij Ansh,  who is endowed with the essence of love; he  remains absorbed and drenched in the bliss of his  own love, humility and meekness. He himself  does not display the attribute he is endowed with. However, when the fragrance of a flower is at its  sweetest, it produces its effect on others automatically, in a natural way. Similarly, when the essence of love, he is endowed with, is overflowing, and  when its fragrance spreads all over, people  automatically get attracted to him.

531 (3)-When a magnet creates its magnetic  field, particles of iron and steel near it, get attracted  and drawn towards it automatically. When the  field of action is formed of love present in  one, that love itself attracts the Adhikari or  deserving Jivas unto itself without being diffused  or extended on its part. In other words, one  oneself does not make any effort. The attribute  is inherent in one, due to which Jivas get attracted. On the other hand, where there is a display of one's efforts and endeavours or propaganda,  there the action is of ego and not of love. When the flower blossoms, black-bees and honey-bees  automatically come to imbibe its fragrance. Moths  automatically fly to the place where a lamp burns.  The flowers and the lamp do not call them.  Similarly, he who is possessed of love does neither invite nor entertain anyone, but  the Jivas are attracted towards him of their own  accord.

532 (4)-Where there is show, there is ego and  it is the activity of Kal. Those who are intelligent,  are averse to exhibition and display. Some persons  boast of their high pedigree and talents and feel elated. Such persons are of the meanest order and  should be taken to be in the grip of egotism. On  the other hand, one who is possessed of  love, has politeness and humility. He conceals  his virtues and attributes as much as he can. A  devotee hides his attributes the way people keep  their wealth, jewellery, etc., concealed from others.  This is the difference between the activity inspired  by love and that prompted by egotism, and this is  the gist of this discourse.

533 (5)-When one is praised, one usually feels elated and puffed up. One bows before the flatterer for his appreciation of one's good qualities. But devotees, when praised, turn their face away from the admirers and even burst into tears and consider the admirers to be their enemy. The following is the mandate for a devotee :-

You should bear the rebukes and beatings by the Guru in a spirit of love, but you should throw dust on the praises by the ignorant.

(English Prem Bani, p. 283, c. 62)






534 (I)-


Now has ushered in the merry season of Basant (Spring). The mind, filled up with enthusiasm,  clings to the holy feet of Guru. Having pity and  compassion on Jivas, Guru has made His advent in  the world and is letting the flower garden of devotion  bloom. The clouds of Prem love) are bringing in  showers. New Dhuns of Shabds are becoming  audible in the Era Ghat (within). All the Suhagins  ( loving devotees, Spirits) gather together to play  wondrous Holi with Guru. They are scattering away  their body, mind and riches as dust and preparing  the colour of love and affection. They sprinkle this  coloured water on the holy feet of Guru again and  again, and feel delighted. They receive the Phaguan_Dan Phagua Dan (gift of devotion) from Guru. Each and  everyone gets his task accomplished. Radhasoami  is kind and merciful to the humble. He attracts all  to His holy feet.

(English Prem Bani, pp. 255-256, cs: 1-8)

Basant signifies finding abode in the ultimate  region. The advent of the Supreme Being here as  Sant Sat Guru and the Jivas' applying themselves  to His holy feet with ardour and zeal constitutes  the festive occasion of Basant. As fruits come up  and flowers blossom at the time of bloom; so also,  it is at that time only that the fruits and flowers  of Bhakti flourish and as the season of festivity  (Basant) is marked by showers, so also, at the time  when Sant Sat Guru makes His gracious advent,  there is a downpour of Prem within and new  Dhuns of Shabd become audible.

535 (2)-As the woman blessed with spousehood  is called a Suhagin, so also, all those Suhagins or  loving Surats, who have met Sant Sat Guru, the  Supreme Lord (husband), dally merrily at His holy  feet, playing wondrous Holi with Him and participating in the bliss of Bhakti. As during Holi,  dust is scattered, so do true devotees scatter away  like dust their body, mind and riches; they sacrifice  them at the holy feet of Sat Guru. As Phagua  (present) is received after playing Holi with coloured  water, so also do the devotees prepare the colour  of love and sprinkle it on the holy feet of Guru,  and feel delighted on engendering love for His  holy feet, and accomplish their task by receiving  Phagua or the gift of devotion. Radhasoami Dayal  unites him to His feet who plays such Holi with  Sat Guru, that is, engenders love for Him.



536 (1)-Very great is the status of Saran. Very  fortunate indeed are those who have been admitted  into Saran. So long as there is bondage, the Jiva  cannot adopt Saran fully. All pain and suffering  are due to bondages. When Karmas are eradicated  and purification is effected, the Jiva forgets all about  Saran and starts applying his own strength and  vigour. It behoves him to consider himself lowly,  worthless, vile, base, powerless, dependent and  gripped, enveloped and defiled by Mana and Maya, and he should feel sorry and repentant.

537 (2)-So long as there is egotism, there can  be no Saran. It is very difficult to cast out one's  ego, i.e., vanity of the mind. Just as the tail of  a lizard keeps on twittering even after being cut off  the body, and the twist persists even after the rope  is burnt away, so also, all the other propensities  of the mind die out, but ego does not. Therefore, Radhasoami Dayal, from the very start, kills the  mind by repeated crushing and thrashing, rubbing  and drubbing, digging and trampling, and by  disgrace and humiliation. As a snake is caught  hold of by the hood and is killed, so also, the head  of the mind, viz., ego, is first cut off, because it is  the root of all evils.

538 (3)-When one has taken Saran, one comes  to realize that whatever happens, does so by the  Mauj of Radhasoami Dayal. Then one says-


Whatever is to be done, let Radhasoami do it all. None comes to my mind, and to none do I look at all.

(S. B. Poetry 2, p, 192, c. 13)

539 (4)-But nothing will be achieved simply  by bragging and talking; one should actually realize  that one can do nothing, and everything takes place  at His command. On whomsoever Radhasoami  Dayal chooses to shower His special grace, He  snatches away all his vigour and strength. He brings about his cleansing and purification by  allowing the evil propensity, which is particularly  predominant in him, to come into play. For  example, if one is wrathful or lustful or has jealousy  and animosity predominant in one, then, Radhasoami Dayal, by making one indulge more freely  in that particular evil propensity, brings it out. The  regret and repentance which follows afterwards, eliminates the noxious matter within one; and thus  purification goes on being effected. However, one  is led to think that one is lost and gone even more than before, but, in fact, it is grace, and one's  cleansing is being effected.

540 (5)-A devotee who has discernment and  discrimination, feels and finds himself enmeshed in  ego and Karmas. Though he undergoes every kind  of pain and suffering, he remains steadfast in his  Saran. When he sees others also enmeshed likewise,  he takes pity on them, wishing that those poor fellows may also come in the Lord's Saran somehow and  attain freedom from the clutches of Kal and Karma.  This desire on his part and his actions stemming  from it, do not fall into the category of egotism.

541 (6)--In short, the status of Saran is very  great. Even if one performs Abhyas, and also  elevates one's Surat and mind to Gagan, but is  devoid of Saran, then one cannot be granted access  into Darbar ( the august presence of the Lord ).  Brahm, for example, who is the lord of the three worlds, cannot gain access into Darbar, since he is not blessed with the Saran of Sat Guru. 

Who is fortunate enough to perform the Arti of Sat Guru 7 Brahma and all other gods are longing to  get this opportunity; they could not have it. Thirtythree crores of gods and a host of householders and homeless wanderers, Indra and great sages are in  delusion. Without meeting Sat Guru, they could  not get the knowledge of the true Supreme Being. They remain entangled in rites and rituals. Verily, those are very lucky who are under the Saran (protection) of Sat Guru.

(S. B. Poetry 2, p. 141, cs. 1-4)

542 (7)-When the Jiva becomes free from ego  and I-ness, he will come to adopt true Saran, and  only then will he know the secrets of the Supreme  Father and consider Him omnipresent. Just as he  who takes the shelter of the king, is not afraid of  anybody, so also, when the Jiva adopts Saran of  Radhasoami Dayal, he shakes off all fear in respect  of Kal and Karma. He praises his good fortune  and feels delighted.

Today I have come under the Saran (protection and care) of Guru. My joy knows no bounds. 

(S. B. Poetry 1, p. 255, c. 1) 

543 (8)-Saran is not perfect unless the debt of  Karma is paid off. In other words, ft Saran one  adopts is proportionate to the extent one's toll of Kal and Karma has been paid off;, and Saran will be imperfect inasmuch as the toll remains unpaid.


Adopt the Saran of Sat Guru, 0 my -dear, That toll of; Karmas be paid off clear.

(S. B. Poetry 1, p. 254, c. 1)


Let us take the Saran of Guru with care and attention.

(English Prem Bani, p. 203, c. 1)

These two Shabds (hymns) are very important;  they contain the gist of this discourse.




544 (1)-The example of a PativrataPativrata (a  faithful and devoted wife) fits perfectly with a gurumukh. What is the wish and pleasure of the  husband, is also the wish and pleasure of a  Pativrata. She is ever unmindful of her own  inconveniences and sufferings. She remains content  with what pleases her husband, keeping remembrance of him in her heart all the time. So also,  in Parmarth the Mauj of the Supreme Father is  also the will and pleasure of the gurumukh; he  remains contented with the Mauj and never gets  perturbed at the time of pain and suffering, nay, he  is not even mindful of his comforts and discomforts.  He always remains immersed in the remembrance  of the Lord; amidst favourable and unfavourable  circumstances he gladly conforms to Mauj. It  should not be that he conforms to Mauj because he  has no option, while at heart he is not reconciled.  If that be the case, he is of the second rate. 

545 (2)-If a woman has money and jewellery  and all the comforts and pleasures that her husband  can provide, and hence she honours the wishes of  her husband, but as soon as there is the slightest  curtailment in these, she gets displeased, then this  is not Pativrat Pati-vrat[40] at all. Similarly, if there is  one who takes to Bhakti and expresses one's gratefulness only for so long as one has worldly objects  etc., but as soon as there is the slightest deficiency  therein, one becomes forgetful and slack in devotion, and stops conforming to Mauj when overtaken by pain and suffering, then it is not GuruVrat Guru-vrat [41]at all.

546 (3)-As a faithful wife lives in the house of  her husband and remains contented with whatever  things the husband provides her with, so also, to  the Gurumukh, this world is the dwelling, as it  were, of the Supreme Being, and whatever little  bit He has given him, he remains satisfied with it  and does not cherish any desire for more. The  Gurumukh is the Nij Ansh (direct emanation from  the Supreme Being). His status is very high, and  innumerable Jivas are redeemed through him.


Exalted most is the Gurumukh's role,  Gurumukh redeems many many a soul.  His glory and eminence no one knows  How far and to whom may I disclose ?

(S. B. Poetry 1, p. 214, cs. 26-271 )

547 (4)-Just as there are infidel women, so  there are Manmukhs who join the Faith and after  getting initiated, sever all connections with it.  Some people have so quarrelsome and domineering  wives that they leave Satsang because of them. For  example, there was a certain person who ran away  for fear of his wife, and also severed all connections  with Satsang. Such Jivas are Manmukhs; they  follow the dictates of their mind. They are sure  to be deceived sooner or later, and they will  remain wavering and faltering. When dull and dry  and overtaken by pain and suffering, a Satsangi should examine as to how much love he has for  the Supreme Being. He who obeys the commands  of Guru will gain admittance into the mansion.

 No one can detain a Gurumukh. He will effect his entry into the mansion straightway whereas a  Manmukh will miss the path. He will rise and fall  again and again. A Manmukh will have no place to  settle in. How far should Guru explain these things ? A Manmukh will not turn away from the dictates  of his mind. On the other hand, he finds faults  with Guru.

(S. B. Poetry 1, p. 463, cs. 14-17)

548 (5)-This mind can never come round  without being subjected to Gadhat (correction and  mending), and Gadhat will surely take place. If  one feels pained now in leaving certain worldly  things and objects, then what will be one's condition at the time of death when one has to leave this place ? Hence, Radhasoami Dayal will definitely  bring about the mending and correction of the  Jivas. In other words, their purification will be effected before their death. All their desires will  be removed, and then will they be eligible for being located in higher regions. 

549 (6)-The Jiva is given to forgetfulness, he  falls again and again, and becomes engrossed in  worldly pleasures, but Radhasoami Dayal graciously  protects him and takes care of him. If Satsangis  are elevated to higher regions without their correction and purification having been effected, then  others will complain as to what their fault is that  they are being deprived of such privilege. For  this reason, correction of each and everybody will be carried out positively.

550 (7)-There are various types of correction,  just as an ordinary stone is worked with heavy  tools, while marble is shaped with finer tools, and  still finer implements are used for working on gold  and diamonds. Similarly, the correction of each  one takes place in accordance with his Karmas.  Devotees do not have to suffer much. The more  their Bhakti becomes firm and strong, the more  will their ego be removed and predominance of Surat will go on being established.

551 (g)--If at any time quarrel ensues between Parmarthis, some or the other Parmarthi good  definitely comes out of it, For example, if, as a  result of quarrel, somebody leaves Satsang, the  splendour of Satsang is enhanced all the more by  his exit in the same way as other plants get better  nourishment when the gardener weeds out grass  from the garden. If a devotee ever commits an  error or omission, he is filled with regret and  repentance. This enhances his spirituality and in  future he acts with alertness. When his cleansing  and purification have been effected in all respects,  then is the diamond of Shabd placed on the crown  of his head. As the casket in which diamond is  kept is lined with velvet etc. to ensure greater  protection, so also, the being in whom the diamond of Shabd is placed, is looked after and taken care of in every way. No pain or grief can touch him. Actually, all pain and suffering is felt due to one's own defect and deficiency.


Its your own mind wherein the defect lies.  In His company no pain even in dream arise.

(English Prem Bani, p. 115, c. 12)

552 (9)-A faithful and virtuous wife feels shy  of other people. She never looks at another person's  face, and keeps her own face covered. So also, a  gurumukh keeps himself hidden and away from  Kal and Karma; he does not indulge in evil  propensities.

Like a devoted wife, I adhere to the holy feet of my Guru Radhasoami. 0 my Lord ! Save me now from  the treacherous Kal.

(S. B. Poetry 1, p. 160, c. 16)

Come into my eyes. I shall close my eye-lids and  hide Thee within. Neither I myself shall see anyone  else nor allow Thee to be seen. A Pativrata looks on Thee alone as her Lord. She cares for none else. All the time she remembers Thee alone. She is blest with the eternal union with Thee.

(Sant Sangrah Part 1, p. 44, cs. 5 & 10)

A Pativrata (faithful wife) worships her husband, having trust and reliance on him alone. Her mind does not wander in any other direction.

(Sant Sangrah Part 1, p. 45, c. 17)

And it is a different case altogether with a woman who is corrupt, that is, who indulges in the evil propensities of the mind.  If a married woman cohabits with another man and always thinks of her paramour, how can her husband be pleased with her ?

(Sant Sangrah Part 1, p. 88, c. 1)

Kabir says that a corrupt woman is after sensual pleasures all the twentyfour hours. How can the Lord be pleased without sincere devotion ?

(Sant Sangrah Part 1, p. 89, c. 7)

553 (l0)-Just as here, in Satsang, women are  turned out when their children cry or make noise,  so also, those Surats in Sat Lok in whom there was  Maya, were turned out from there when Maya  appeared, because their presence was discordant  to the bliss and pleasure of the Hansas. Similarly,  disturbance is created in the bliss and pleasure  of Satsang here by the weeping and crying of  children. When these women come to realize the loss they suffer because of their children, they will  develop a dislike for them, rather, consider them  as their enemies, and all their Moh art (attachment)  will be shattered. Women have great attachment for their children. A woman who is childless is free, and men without children are sans any worry or care, but even those amongst them who keep on giving rise to worldly thoughts and reveries, fail to derive any bliss from Satsang.

554 (11)-The illustration of a Pativrata (devoted and faithful wife) cited above applies to the Gurumukh in all respects.

555 (12) -Anecdote -- A certain person enquired  of Kabir Saheb as to who is called a Gurumukh.  Kabir Saheb told him that he would show him  by example. Hiding his shuttle behind his back,  Kabir Saheb called his wife Loi and said, "Where  have you kept my shuttle; go, search it out". Loi  who was certain that she had seen the shuttle in  his hand a short while ago, thought that he could  never tell a lie, and it must be her own mistake,  and, as such, she began to search it. Kabir Saheb  said, "How can you see anything when it is night  and dark ? Light up a lamp and then look for it".  Thereupon, although it was daytime, she lighted  a lamp and went on with her search. Eventually,  the shuttle was found out. Kabir Saheb then  pointed out to the person that this is what Gurumukh means. Whatever Guru says, one should  take it as true. Conditions of upsets and overturns come by Mauj to test one in this regard. They make this mind firm and steady.

556 (13) - Anecdote - This is about a woman  whose husband was a leper and she was a  Pativrata She served him with body, mind and wealth. One day her husband chanced to see a  prostitute and became enamoured of her. He asked  his wife to take him to that prostitute's house, and  she gladly carried him to the place on her shoulder.  Worldly-minded women would lay down their lives  at such a thing, but that woman had surrendered  her body, mind and riches to her husband, and as  such, she obeyed him very gladly. When they  reached the prostitute's house, the Lord became  pleased with her and she had an inspiration within  that she might ask for any boon she liked. The  woman said that whatever be the pleasure of her  husband was also her pleasure. Then the husband  had a similar inspiration. He said that the wish of his beloved, viz., the prostitute, would be his  wish. Then the prostitute had the inspiration to  ask for any boon she wanted. She thought that the entire city was full of her lovers and friends, and it  would be a good thing if all were redeemed. On  her mere asking, the whole of the city was granted salvation. Now, mark that the whole city was  redeemed only on account of the glory of a single  devotee; then why will they not be redeemed who  associate and establish a link of love and affection  with the loving devotees of the Supreme Father?

557 (14)-In short, be neither happy in affluent circumstances, nor pensive when overtaken by  grief; conform to Mauj, have reliance on grace and  mercy, remain indifferent towards the world, go on enhancing love and faith in the Holy Feet, strengthen the hope of finding abode in the True Home,  leave this region, attain that Abode - this is what constitutes true Parmarth and true gain.



(S. B. POETRY 2, XXXVI14, 1-2)





(S. B. Poetry 2, p. 324, cs. 1-2;

558 (1) --The devotee says, "I am the dust of  the holy feet of the Supreme Being. Listen to what  I say, 0 friends ! How can I describe the joy,  pleasure and bliss, of the Holy Feet ? No one can  get that bliss without good luck."

559 (2)-So long as there is ego, one cannot  become dust of the Holy Feet. One is oneself  present, and solidified, as it were, where there is  ego. When ego is crushed, the mind will become  pulverized, and then will one become dust of the  Holy Feet, and when one has become the dust of the Holy Feet one will conform to Mauj and be  happy under whatever circumstances come to pass,  favourable or unfavourable. Also, when one secures  inner bliss, one will feel extremely exhilarated and  will thank the Supreme Being, and one will then  sacrifice at His Feet one's body and wealth and all  that one possesses in this world. One will then not  care even to cast a second look at the pleasures of  this region.

560 (3) -In this world also, when somebody  accords help, we feel obliged to him, and he  appears very dear to us, similarly, when one recieves  help and support within and gets Paramanand Paramanand (supreme bliss), one offers thanks to the Supreme Father, and under all circumstances,  whether of prosperity or of adversity, one does not feel  grieved, rather, one considers it beneficial to oneself.  One is convinced that whatever one's Beloved is  pleased to do, must be fraught with some good. Nay,  when one is overtaken by pain and suffering, one's  love for the holy feet of the Lord gets strengthened  all the more.

561 (4)-In this world also, where there is  true love, one endures gladly all pain and suffering  that comes one's way, and never feels grieved. On  the contrary, whatever suffering one gets at the  hands of the beloved, one considers it to be a boon,  and the more one suffers in trying to meet the  beloved, the more the beloved loves one. Similarly,  here in Parmarth also, he, who has love for the  Supreme Being, feels happy over whatever ups and  downs befall him, never getting frightened or  disturbed; if he gets perturbed, it means there is  deficiency in his love. But he whose love is true  and sincere, remains saturated with the love of the  Lord day and night. Such love abides in him to  some extent even when he is engaged in worldly affairs. After having finished his work, when he  applies himself to the Holy Feet, he instantly gets  absorbed and drenched in the colour of love. As  the heart of a child remains imbued with the love  for his mother all the time, and although he tends  to become a little forgetful of it when he is at play,  the cord of love remains intact, and the moment  he comes to think of his mother, he runs to her  and sits in her lap, and clings to her. Such love  for the Supreme Being will be engendered when  one becomes Dhoor Dhoor (dust) of Hi holy feet, which one will become only when the mind is Choor Choor (pulverized), and the mind will Choor Choor  (pulverized) when ApaApa (ego) is removed, and  when the Apa Apa (ego) is removed one will become  a Soor Soor  (brave person), and then will one hear the Toor Toor (sound), see the Noor Noor (refulgence),  meet the Moor Moor (the prime source, viz., the  Supreme Being) and attain the Poor_Pad Poora Pad  (final and ultimate goal).

562 (5)-The Charans (Holy Feet) are located  in Sahas-dal-kanwal. One will become Dhoor Dhoor  (dust) of the Holy Feet only when one reaches there. When water is put on fire, it turns into vapour and then rises up. So also, when the mind is set on the fire of Virah Virah (yearning) at the plane of its present location, it will turn fine and subtle and rise upward, and will become Dhoor Dhoor (dust) of the Holy Feet on reaching Sahas-dal-kanwal. One will become fit when one subdues the mind by attending Satsang.


Attending Satsang consists in subduing the mind and adopting the Saran of Sants with an abiding longing within for the Holy Feet.

563 (6)-When he, who has become Dhoor Dhoor  (dust) of the Holy Feet, pulls the string of the bow  of Dhyan, that is, contemplates Guru's Form, and  the moment the Form appears within, his Surat  darts like an arrow and ascends within. As the  target is first fixed before shooting an arrow, so  is the Shabd of Sahas-dal-kanwal one's mark or  target. One gets Darshan of Guru's Form in  Trikuti; in Sat Lok one attains union with Sat  Shabd, and then one merges in Radhasoami Dham  on gaining access there. Trikuti, Sat Lok and  Radhasoami Dham are the halting places, and Art1  is performed in all these three stages - of Guru  in Trikuti, of Sat Guru in Sat Lok, and of Radhasoami Dayal in Radhasoami Dham.

564 (7)-The tendency of the mind is such that  it keeps on running after sensual pleasures which  are only trifles and of a very base nature; and it  has no inclination whatsoever for securing pure  bliss within. What can, then, be done ? Really,  this is due to one's deficiency in attending Satsang  properly. As soon as one, whose mind has become  somewhat Choor Choor (pulverized), performs Dhyan of Guru, one comes in contact with Guru to some extent. One always finds Guru's protecting hand over one's head.


On my head is the protecting hand of Guru I am the slave of Guru.

(S. B. Poetry 2, p. 138, c. 3)

Guru has graciously placed His hand on your head. O mind, why do you worry?

(English Prem Bani, p. 252, c. l)

And the condition of one, whose mind has not yet  become pulverized, is such that sometimes one  feels love and faith and, at other times, one becomes  unsteady. If pain and suffering happen to be on  the extreme, one loses all faith and conviction. Such  conditions come to pass on one very often.

565 (7)-There are some who perform spiritual  practices for one or two hours at a stretch but they  either doze off or are given to thoughts and  reveries of the mind during that period. People  take them to be practitioners of a very high order,  but, in fact, they are no better than a bullock of  the oil press, which keeps moving round the press  within the enclosure but thinks that he has covered  quite a few miles. 

What is the use of sitting in the posture of performing  Abhyas, if the desires of the mind are not vanquished.  It is behaving like the bullock moving round the  press. Though it remains within the house, it considers that it has traversed fifty miles.

(Sant Sangrah Part 1, p. 100, c. 12)

In this way, neither Prem is awakened nor any  progress made within, but on the other hand, one  becomes proud and arrogant. If one can perform  Abhyas correctly for two hours, one will get dyed  in the colour of love. As compared to them, he  is better who sits in Abhyas only for five minutes,  but whose mind becomes quiet and steady, and  who derives bliss the moment he fixes his attention  at the Holy Feet. 

566 (9)-Radhasoami Dayal has laid greater  stress on devotion to Guru. By it, task is accomplished easily and love is enhanced. Those who are  ignorant of the importance of devotion to Guru,  and who perform Abhyas for two hours or more  at a stretch like the bullock of an oil press are, in fact, wanting in Satsang.

First step is the devotion to Guru, second is the application of Surat to Nam. Until one's devotion  to Guru is perfect, one's mind and desires cannot be  pulverized. And unless mind is pulverized, Surat cannot be purified. Without purification how can  Surat rise and apply itself to Shabd ? Such Bhakti  (devotion to Guru) can be attained by attending Satsang and performing Sewa of Guru.

(S. B. Poetry 1, p. 228, cs. 53-56)

567 (10)-Where there is true love, one gladly  endures all sufferings, and sacrifices love and  affection for all other beings for its sake. For  example, a henpecked husband does as his wife  dictates. Even if she orders or puts a demand for  something at dead of night, he does not find peace  unless and until it is complied with. He sacrifices  all love and affection for his blood relations like  his mother, father and brothers. If his wife  complains against them about anything, he instantly  gets ready to quarrel with them. Such things do  take place within the family very often, the reason  thereof being one's love for one's wife. Similarly,  he, who has love for the Supreme Being, endures  all sufferings gladly, and reconciles himself to all  conditions, favourable or unfavourable, rather, he takes them to be a gift from his Beloved and breaks forth -

Thou art my Lord, and I am Thy slave. If Thou  likest, Thou may impale me on the stake. If it  pleases Thee, Thou may push me down a mountain.  If Thou choosest, Thou may throw me into a river.  If it be Thy pleasure, Thou may set fire around me  If wiliest Thou, Thou may allow Kal to pounce on  me from all the ten directions. If Thou so likest,  Thou may test me as gold on touchstone. I accept  and submit to all these cheerfully.

(Sant Sangrah Part 2, p. 152, cs. 1-5)

568 (11)-Now mark, a devotee is prepared to  undergo every kind of pain and suffering. What  more is expected of him ? But, the Lord does not  want the devotee to suffer that way. He only wants  that a devotee should not raise worldly desires,  should lead the life of a moderate standard, conform to Maui, and, be it prosperity or adversity,  whatever befalls, should continue to perform Bhajan  and devotion. Thus will the task be accomplished slowly and gradually. But, unless the mind is  crushed and pulverized, one cannot become the  dust of the Holy Feet. However, one has no say  in it. It is the Lord's own gift and only a fortunate  one becomes the recipient of it. So, one's Bhag  (fitness) will also be enhanced by Guru slowly and  gradually. 

But what can the poor Jiva do without the requisite Bhag (fitness) ? This requisite fitness t )o will be gained by the grace of Guru Radhasoami has summed up the method in a nutshell by saying, "Cultiv.ire love f )r His holy feet."

(S. B. Poetry 1, p. 124, cs. 10-11)



569 (1)-No better than a crematorium is the  heart of one who, even on observing the phenomena  of Nature as to how things are going on here on  the earth and in the heavens above, is not interested  to know who the Master of the creation is - where  He is seated hidden from all, and how He can be  met - and is not overtaken with love and yearning  for the Darshan of such a Master. He is a human  being in form, but in nature and disposition a brute. 

A heart without love is like a crematorium It is  like the bellows of a blacksmith, which draw in and  throw out air, without there being life in them. He  who is unable to exchange love with the Lord cannot traverse the pats of Nam. He is like a bullock in  a man's clothing.

(Sant Sangrah Part 1, p. 3 ', cs. 9-10)

570 (2)-Worldly love is engendered easily, and it increases day by day. But, in Parmarth, it is rather difficult. At one time yearning is awakened, but at another time it vanishes.

The fire of yearning glows but soon vanishes. How  can I maintain it ?

(S. B. Poetry 2, p. 189, c. 9)

571 (3)-But, this also is good. If it rains after  a hot spell, it gets somewhat cool, and the thirsty  Papiha gets its thirst quenched with the drops of  Swanti. But, to become satiated in Parmarth, is  harmful. Love and yearning should go on being  enhanced day by day

I associate with Sadh and enjoy the bliss of Shabd  to my heart's content. I have developed love for  the Holy Feet. I am not at ease. Yearning arises  and I retrain restless as to how to repair to the abode  of the Beloved and be absorbed in the bliss of His  Darshan all the time so that my mind may become  patient and steady.

(English Prem Bani, p. 94, cs. 7-8)

572 (4)-Love and yearning do not awaken so long as there is attachment. It is also not a matter of haste The destination is a long way off, the oath is high above and the road is slippery. There s every danger of one's falling down.


The mansion of the Beloved is far and high up like the tall date-palm. If one climbs, one can taste  the bliss of love, but is broken to pieces if one has  a fall.

573 (5)--The bondage is strong. It needs a  long time to be cut asunder. As a cow tethered to  a stake moves about grazing hither and thither but  is unaware of the stake, so also is the condition  of a Jiva. As a ship moves on when freed from the  anchorage, or a bird flies away when freed from  the cage, or a balloon goes up when freed from the  hold of the cord, or as a kite moves up in the sky,  so does Surat soar high in the firmament when the bondage is cut.


In the colour of Nam is thy Bride-groom dyed  Up in the Gagan [42]do thou soar like a kite.

(S. B. Poetry 1 , p. 509, c. 5)

574 (6)-The idea, in short, is that yearning  should be embedded in Surat. Then only will there  be union with Nam As the tongue waters or.  seeing some eatables, so also is the exquisite bliss  of the current of mercy or nectar coming from  above and dripping within, but so long as hopes and desires for sensual pleasures exist, that current  of ambrosia does not descend. As day and night cannot exist pari passu, so also, Nam cannot exist where there is desire. 

Where there is desire, there is no Nam, and where there is Nam desire does not exist, just as the sun and night cannot exist side by side. 

(Sant Sangrah Part 1, p. 105, c. 17)

575 (7)-Yearning and remembrance are the  means to help one traverse the path and meet the  Supreme Being. He who has yearning is a true  disciple.


On meeting the Guru, a spark of the fire of yearning is placed within. Whosoever keeps this spark ignited is a true disciple. 

He who is suffering the pangs of separation, only  wants that his yearning may go on increasing, and  it may never diminish He never makes any efforts  to remove it, considering it to be a sign of mercy.


(Prem Bani 4, XLI/25, 3-5)

Thou hast showered great mercy on both. Thou  hast placed a spark of the fire of yearning in my  heart. Bestow Thy grace and mercy so that the fire of  yearning may keep alight and may never die out.  Burn away the dwelling of Maya, extricate my mind  and elevate it to Adhar.


By the beat of drum it is now being announced in  the city of love that no being who is jealous or envious  need dwell here. Whosoever chooses to dwell here,  should remain afflicted with the pangs of yearning  for the Beloved and that none should treat him for  his affliction.

I am mad with yearning, tears are rolling down constantly from my eyes. All the time the pain of  separation from my Beloved is pinching me. I have  become unmindful of my body. There is no sensation left in the body. The pangs of separation have  rendered me oblivious of my life and existence. No  amount of emotion is able to bring back consciousness;  such is the moribund state of my mind. What  medicine can the physician prescribe when he fails  even to feel the pulse and diagnose my ailment ?  The wound is deep within the heart. How can I  describe the pain ? Sat Guru, the real physician, knows my ailment and He also knows the drug to  cure it. Only he who himself is suffering the pangs  of yearning can know of this ailment.

(Sant Sangrah Part 2, p. 125, Shabd 44)

576 (8)-As a moth becomes enamoured of the lamp and burns itself to ashes, so also, a Virahi [43]burns away his mind or self.

Thou art the lamp and [ am a moth. Over Thee I  have burnt myself to ashes. Thou art the Sun and  I am Thy ray. From Thee I emanate and to Thee I  recede.

(S. B. Poetry 1, p. 163, cs 5.9)

577 (9)-A moth is enamoured of the lamp; it  does not go near sweets. So does a Virahi long  to meet the Supreme Being alone, and he is not  a customer of any material object. One should beg  of the Giver for the Giver Himself, and should not  be attracted to the gift, for if one cherishes the gift,  one will get neither the gift nor the Giver. If one  is desirous of securing some pleasure or acquiring  supernatural powers or attaining any higher stage,  then too, one is a Swarthi (self-seeker). All the  Rishis and Munis wasted themselves away in the  pleasure of their ego and in acquiring Siddhi-Shakti  (supernatural powers), and they lost sight of the  real essence. Such a love or attachment is like  that of a prostitute who is concerned only with  money, or like that of someone who is fond of  clothing or outer coverings, and who remains  unaware of the true essence or the essence of life.

578 (10)-A moth flies to the place where it  sees the flame. It does not stop to enquire whether the lamp burns in a king's palace or in the hamlet  of an indigent person. 

Tulsi Saheb says that it makes no difference to the moth whether the lamp burns in the house of a nobleman or is that of an out-caste

(Sant Sangrah Part 1, p. 141, c. 5)

Likewise, he who is desirous of meeting the Lord,  does not enquire whether the Guru is a Brahman[44] or Chamar[45] by caste. Bees gather where there is  honey. The lamp does not call out to the moth  and say `Come 'to me, 0 moth ! I am here'.  Devotees automatically get attracted to the place  where there is light, viz., Sat Guru, and worldly people, who are flies and owls, buzz about and  fly away. The nearer to the lamp the moth reaches  and the greater it feels the heat, the faster it flies to  get consumed, never turning away; so also, a devotee  endures gladly all the pain and suffering which befall him and never complains, rather, he advances more firmly on the path of devotion

A jealous or envious person has no pangs of love.  The burning of a moth is not given to a fly.

(English Prem Bani, p. 294, c. 151)

When you call yourself a Soorma (brave), why should you fear ? Stand steady in the battle-field and face the darts of arrows.

(Sant Sangrah Part 1, p. 51, c. 18)


Fighting between two forces, never to yield, leaves not a warrior the battle field.  Within him neither the hope nor the desire lies  whether he lives or whether he dies.  Now there is no choice but to fight ; to turn back is  out of question because you are far away from home. U brave one ! do not hesitate to place your head in the hands of the Lord.

(Sant Sangrah Part 1, p. 48, cs. 2-3)

 The brave devotee has laid down his head and has given up hope for body and life. From a distance  is Guru pleased to see such a devotee coming unto  Him.

(Sant Sangrah Part l, p. 49 . c, 6)

The brave goes to war and never turns his back.  See not his face who marches onward but turns  away.

(Sant Sangrah Part 1, p 50, c. 1 3)

579 (11)-As by throwing a spark on a heap  of hay, all the rubbish is reduced to ashes, so are  all the evil tendencies burnt away in the fire of  love, and nothing remains save the Beloved.

Love is the flame which, when kindled within one's heart, burns away all except the Beloved When one  is imbued with love, everything is rejected Only  the Beloved remains, all else drifts away.

(English Prem Bani, p. 242, cs. 137-138)

The body is burning with the fire of yearning. All parts and limbs are restless. As the soul is absorbed in the Beloved, the inner recesses are vacant. So death goes back disapaointed.

(Sant Sangrah Part 1. p 54, c. 2)


My Place is the Placeless; my Trace is the Traceless. In other words, my home is one which cannot be  termed a home even. I he region where I am, is  beyond the range of terrestrial and material creation  and still higher up. The only clue about me is that  I am imperceptible. I have no form, shape and  colour. Neither I am the body nor even the life in  it. All that I am, is the love for my Beloved. My  very existence is love and love in all respects.  0 Shams Tabrez, see what an ecstatic bliss abides  in this region and in this state - and I have become oblivious of my own sell (being). I have no knowledge of anything other than this rapturous  bliss.

580 (12)--As impure currents of Kam (lust),  Krodh (anger) etc., arise from the mind, so do the  currents of yearning and love emanate from Surat,  but Surat has become absorbed in the covers of  Mana and Maya. Light is latent in heat, and so is  water in the soil, and the thief hides goods stolen  by him. Unless rub-up is applied, the hidden things  do not show up. So also, unless the rub-up of  pain and suffering and beating and mending is  applied to Mana and Maya, who have devoured  Surat, they do not disgorge it. It is when Surat  emerges that Prem dawns.

581 (13)-When any essence is extracted, fragrant particles fly off in all directions. Similarly, when  Surat is infused in the higher GhatGhat (plane) from  a lower one, each and every aspect of the mind is  done away with and old blood is changed into pure  one. The blood of Sadhs and Mahatmas is pure,  and by virtue of its being more spiritualized, if  they touch an ailing person, he gets cured of the  illness. Medical men opine that the blood of  everyone changes every seventh year, but in  Parmarth, one's old nature and habits are also  made to change. Every part of the body is  reduced to dust, as it were. To earn Parmarth is  not an easy task; the milk sucked during the first  six days of infancy is squeezed out.


Even the milk sucked during the first six days after birth will come out. You will get to the path, only if you lay down your head.

 The flesh is gone; the bones only remain. The  crows are casting their greedy look. It must be due  to some ill luck of mine that the Master has not yet come. 

(Sant Sangrah Part 1, p. 56, c 14)


0 crow ! you are free to eat away the whole body,  to pick out every particle of flesh and fibre, but  I entreat you not to peck at the two eyes, as I  still hope to see the Beloved. 0 crow ! I will  take out my eyes and give them over to you, so that  you may carry them to my Beloved, but first, let  them have a glimpse of the Beloved,. then you may  eat them up.

I have burnt myself in the fire of yearning. There is no flesh left on my body. I will go on remembering  and adoring the Beloved until my body is reduced  to dust.

(Sant Sangrah Part , p. 57, c. 15)

 O my noble mind ! In cherishing or cultivating Virah  (yearning), all senses are lost, all flesh and bones are consumed and the body turns into crematorium, as it  were, whilst alive.

(Sant Sangrah Part 1, p. 56, c 15)

I make the lamp of body and the wick of soul, and fill it with the oil of blood. Oh ! when shall I behold  the countenance of the Beloved ?

(Sant Sangrah Part 1, p. 55, c. 7)   

0 my dear ! How can I survive without my Beloved ? My body and mind are getting consumed.

(S. B. Poetry 2, p. 129, c. 1)

582 (14).---A Virahi. (love-sick) remains worried day and night as to how to meet the Beloved.  The pangs of separation from the Beloved keep on  shooting up in the heart all the time. Darshan of  the Lord is had when the heart is broken to pieces. 

When shall I meet the Beloved Oh ! when shall I ?  My heart is rending. When will that auspicious  day come when I shall have His Darshan to my heart's  content ? Without Darshan there is no peace. The  mind is in restless trepidation. Charan Di s says that  except the Guru's holy feet, what is there to remove  my suffering ? The sigh that comes out is sorrowful  and be breath is heavy. the face has turned pale,  lips dry and the eyes are staring sadly. The flame  of yearning is ablaze, heart is burning and the bosom  is rendered perforated. I have gone mad. How can  anyone understand the secret!

(Sant Sangrah Part 1, p 148, cs. 7.10)


Burning in the fire of yearning, I keep on wandering about. My burning is so intense that I am scared  to sit under the shade of a tree, lest it may set fire to  the tree itself.

When, with anguish and grief, my bosom burst  into pieces, I was blessed with the Darshan of  Radhasoami.

(S. B. Poetry 1, p. 170, c. 8)

583 (15)-When the snake bites, waves of poison surge in paroxysm. So also, pangs of yearning and agony keep on arising in the inner being of a Virahi all the time. Day and night, he is consumed in the fire of Virah; the afflictions of Virah are unbearable. 

How can I express the pangs of separation from the Beloved 7 None can understand the paroxysm I am  afflicted with. The fire of yearning has consumed  my body and mind. Ablaze with yearning I set fire  to the world.

(S. B. Poetry 1, p. 155, cs. 7-81 )

Very painful are the pangs of separation from the Beloved. Only some rare sufferer will know the pain. When the snake bites, the venom spreads speedily, waves of it surging in paroxysms; reeling  and whirling dizziness overtakes and one has no  relish for food and drink Paroxysms of yearning  arise as circles in a whirlpool and spread in all the  ten directions making my heart uneasy and impatient  The restless trepidation within has left me on the  point of shaking. It is very difficult to maintain  love unabated. To inculcate love for the Beloved  and to become a lover are tantamount to inviting  death unto oneself. When one becomes dead, as it  were, and mingles oneself with dust, one gets the  certificate of immortality. Pangs of separation, ailment  of body and mind, and pricking remembrance of Sat  Guru keep me tossing about. Tulsi Saheb says that this path is very very difficult indeed. One has to dispose of one's head, chopped off the body.

(Sant Sangrah Part 2, p. 125, Shabd 45)

584 (16)-Many are under the impression that  as they are attending Satsang and also performing  some Abhyas, their Swarth and Parmarth both are  being accomplished smoothly and one day their  salvation will be worked out. But little do they  know that Parmarth is dying whilst alive; it is not as easy as gulping Dal_Bhat Dal Bhat (pulse and rice).  One shall have to break off all relations, internal as  well as external.

 When Surat passes through theJantri Jantri, my mind  breaks and the body feels restless. How can I  describe it ?

(S. B Poetry 2, p. 474, c. 4)

 Subdue the mind and let the body wear out. Give up pleasures of the senses.

(S. B. Poetry 1, p. 464, c. 1)  

He who sets fire to his dwelling, gets merged in the cool ocean.

(S. B. Poetry 1, p. 331, c. 1)


I have set fire to my own dwelling. I hold a flame  in band, and will also set fire to the dwelling of  anyone who accompanies me.

585 (17)-In short, if one's dwelling happens to  :)e on fire, one should rather rejoice over it, since  the bondage is being cut asunder that way. One  should attain such a stage. This is the bare truth. Those who have yearning and restlessness keep it  hidden and do not go talking about it. 

The fire is burning within the heart but the smoke  is not visible outside. Either one who is burning perceives it or only he who has set the fire.

(Sant Sangrah Part 1, p. 58, c. 29)

 One suffering the pangs of separation from Nam (Beloved) remains restless within the body and keeps  on turning pale day by day like a betel leaf but  nobody comes to know of it.

(Sant Sangrah Part 1, p. 55, c. 12)


There are six signs of lovers : deep sigh, pale complexion, wet eyes. If you ask what the other three signs  could be, they are : talking less, eating less, and no  sleep at all.

If lovers do not express by words of mouth, their faces show that they are absorbed in love. 

When love is engendered in one's heart, one cannot hide it. If it is not expressed through speech, the eyes will express it through tears.

(Sant Sangrah Part I, p. 38, c. 141 )

586 (18)-The condition of a Virahi does not  necessarily always remain one of sorrow and grief  due to separation. When he gets Darshan of the  Beloved, all his pain and suffering are gone, and he  becomes absorbed in love

Music of joy and congratulations is being played. Vairagya (dry renunciation) has fled away. With love and devotion, Surat plays Holi with Guru.

(S. B. Poetry 2, pp. 135-136, cs. 5-6) 


I met with the Perfect Sat Guru from whom I learnt the perfect modes of spiritual practice. I attained  salvation amidst merry-making, amusement, eating,  and drinking.


I shut not my eyes nor close my ears, nor do I undergo  any physical penance. Merrily and merrily I behold  the beatific form of Soami with my eyes open.

587 (19) First there is Virahi yearning), and then dawns Prem (love). The poor Jiva engenders love, and the Supreme Being gives him jolts; the object behind giving jolts is that the Supreme Being removes the ego of the Jiva.

Sat Guru nourishes you every moment. He removes  your arrogance in every way. Always remember the  holy feet of Sat Guru. Do not be displeased with  Him.

(S. B. Poetry 1, p. 416, cs. 3-4)

588 (20)-Sat Guru in every way shatters and  removes the pride deep rooted within one in respect  of the body, mind, wealth, honour, position and  authority and family, and of performing Abhyas  etc.

589 (2l)-As a husband desires his wife to love  him alone and none else, so also, the Supreme Being  wants that the devotee should love only Him, and  not become attached to the body, mind and the  senses.

If a woman known to be the spouse of a person shares the bed of another and has the thought of her paramour in her mind always, how can the husband be pleased with her ? 

(Sant Sangrah Part 1, p. 88, c. 1)

590 (22)-As it is, everybody says that he  performs Bhakti (devotion), but he will come to  realize what Preet (love) actually is and how very  difficult it is to maintain unabating love, when he  takes a step forward on the path of devotion.


Oh ! were I to know this fact before  that love entaileth such pain and sore,  by beat of drum I'd have given a call  that verily none should love at all.


In the beginning, love appears to be a simple affair but it turns out to be very- hard and difficult  later on.


0 brother ! To develop an attachment for. Guru is  a difficult matter.

The path of love is not smooth and easy.  It is easy to bear the severity of water and fire.  It is also easy to walk on the edge of a sword But  very difficult it is to maintain unabated love.

(Sant Sangrah Part 1, p. 50, c. 14)

 All proceed to fight equipped with many a weapon.  But only a rare one among them will be able to keep  up the struggle before the Lord.

(Sant Sangrah Part 1, p. 50, c. 16)

 He who fights with arrows and guns is no brave. Brave indeed is he who, discarding Maya (material prosperity), engages himself in Bhakti (devotion).

(Sant Sangrah Part 1, p. 51, c. 19) 

None ever met the Beloved amidst merry-making. Whosoever met Him, met Him after great hardships.  If He could be met amidst merry-making, who  would have wept and wailed, waiting for the  Beloved ?

(Sant Sangrah Part 1, p. 55, c 10)

This is the abode of love, not your aunt's house.  You will be allowed to enter here only after you  chop off your head and place it on the ground.

(Sant Sangrah Part 1, p 37, c. 1)

 So long as you are afraid of death, you cannot be  a true lover. The abode of Prem (love) is far off.  It should be well understood.

(Sant Sangrah Part 1, p. 40, c. 23)

 Kabir says, "Come to me only if you are prepared to cut off your head and place it on the ground to be trampled under your feet."

(Sant Sangrah Part 1, p. 42, c. 35)

 To cut the head. and throw it away as a clod of earth suits only a brave. Such is the game to play  for repairing to the Home.

(Sant Sangrah Part 1, p. 49, c. 10)  


Shouldst thou cherish the desire to play the game  or love, lay down thy head and come unto My lane. This is the manner of playing the game of love that either thou comest to Me or thou callest Me to thee. It is a peculiar characteristic of the game of love that I lock at thee and thou lookest at Me. Fix thy gaze whilst thou so beholdest that all duality is gone and there remains only One.



591 (1) -The inclination of Surat is inward, but  when the current descends to the sense organs,  their functioning starts automatically, requiring no  special effort, or, in other words, the tendency  which predominates in one definitely asserts itself  sooner or later. Take for example, a seed. The  entire pattern of the tree is contained in it. When  the seed is sown, the tree sprouts and grows according to that pattern. Similarly, the seed of devotion one is endowed with, does definitely manifest itself sooner or later.

592 (2)-The seed sown by Sants is highly  efficacious. It has an affinity with and inclination  towards Parmarth. One day it will definitely attract  one to Satsang. 

Who is there competent enough to destroy the seed  of devotion which a Sant sows in the heart of a Jiva ?  In course of time, the seed germinates. When Sat  Guru re-manifests Himself, such a seedling joins His Satsang. Sant Sat Guru waters the sapling of  devotion. The latter develops into a devotee like a  grown up tree, bearing exceedingly delicious fruits which the devotee enjoys by the grace of Sat Guru.  The devotee's task is thus completed. He enshrines  the dust of the holy feet of Sants in his heart.  When the mind is pulverized, the devotee becomes  a hero. Light and Shabd become visible and  audible within.

(S. B. Poetry 2, p. 405, cs. 31.34)

593 (3) -Later, when the gift of a particle of  Prem is graciously granted to the Jiva, his task is  accomplished, as if the tree of devotion has fully  grown.

594 (4)-This will surely take time, but one  should go on doing one's task patiently. Watering  the plant, fencing and hedging around for its  protection etc., are the arrangements which are taken care of by the Supreme Being Himself. These accessories constitute temperances and abstinences. Bhakti or love is the essence and reality. Slowly and gradually, the leaves and branches of the tree shoot out and, later, blossoms the flower of devotion. In other words, the form of the Supreme Being manifests within the Jiva.

I am a tree, Radhasoami is like a fruit on it. 

I am a branch, Radhasoami is like a flower on it.

(S. B. Poetry 1, p. 90, c. 31)

Although all glory goes to the flower, the leaves of certain trees also are very fragrant.

595 (5)-The. earth cracks when the sapling  sprouts. The heart likened to earth also cracks  when the seed of Bhakti sprouts, and this is what  is called the bursting of one's bosom. For that,  it is first necessary to effect purification. As a  farmer first prepares the field before sowing the  seeds, for if he sows the seed without tilling the  land, nothing will grow, so also, to prepare the soil  of the heart, purification and love for Guru are the  prerequisites. Hence, it is digging and shovelling  that takes place in the beginning, and later, manure  and water are given, which bring some coolness  to the soil. But, when one is subjected to digging  and shovelling, viz., correction and mending, one  cries and wails. The earth is inert and cannot give  vent to its troubles, but the Jiva can speak.

596 (6)-Some field or ground has more of  gravel and stones in it, which may be likened to  desires. It requires a greater amount of digging  and shovelling, and the ground which is rocky,  needs a different treatment altogether. From this,  it is now evident that for the dawning of Prem, it is  necessary that the ground of the heart should be  cleansed first. In other words, one will be subjected  to correction and mending first, and then will one  become the recipient of the gift of Prem.

597 (7)-As the seedling sprouts first and then  bloom the flowers, so also, Darshan of the Lord  is had only after the curtain at the third Til is  torn apart. In Nature, the seedling sprouts and the  tree grows outward, while in Parmarth, the sapling  grows within and upward. In short, the seed of  Bhakti is paramount. This is what is known as  Sanskar, Bhag or Fate. It is the Supreme Being  Himself who gets every thing done. One person's  Bhag is different from that of another. The task  will be accomplished when one becomes the  recipient of the gift of Prem; nothing will be  achieved by one's own efforts and exertions. Karni  (spiritual endeavours) will also become possible of  accomplishment only by grace and mercy. 

Grace and Mercy lead to spiritual endeavours, and the spiritual endeavours attract further grace and mercy.  Mehar (grace) and Karni (spiritual endeavours) go  hand in hand. Surat rises higher and higher, and gets  full advantage.

(S. B. Poetry 2, pp. 403-404, cs. 16-17)



598 (1) -As a child is dependent on his mother for all his needs, so also, a devotee, who is yet like a child, depends solely on the Lord.

599 (2)-Where there is mutual love, there is also  hope of securing help and protection. For example,  in the case of a small child and his mother, the  child remains dependent on her only, and knows  none besides her, and runs to her lap for support,  whether in pain or in pleasure, while the mother  is always eager to protect him. Similarly, a devotee,  who is like a child, has the Supreme Being as his  sole prop and support, and looks to Him for grace  and help, in pain as in well as pleasure, and in Swarth  as well as in Parmarth, and he does not like the help  accorded by anyone else.


Says Tulsi Das Ji, "If anything is to be accomplished  at all, it should be done through Sat Guru alone, or  else, it had better be ruined completely, for whatever  is achieved through anyone else deserves to be thrown  into dust-bin with disdainful rejection."

600 (3)-The child often thinks that his  mother is hard on him. When he is ill, she  administers bitter medicine to him, but the medicine  is given for the child's own good and recovery, and  it does not mean any harshness on her part.  Similarly, quite often in Satsang, ' conditions of adversity are allowed to prevail for eradicating one's  Karmas and curing the malady of one's mind, but  one becomes upset and thinks that one is being dealt with harshly, but, actually, in it lies mercy,  and nothing but mercy.

601 (4)--There are also gradations in hardship,  - one due to evil Karmas and the other ordained by Mauj.

602 (5)-In both the above types, mercy is  always included. When the child indulges too  much in frolic and play, the mother restricts him,  and he really takes it as harshness, and if he ever  gets a beating, he shouts and cries like anything, but  in fact, all this is for his own good. The mother  has no enmity against him, and her scolding and  beating in no way affect her own love for him it remains as strong as ever - rather, she continues  to love him even while thrashing him. Some  children get annoyed and start grumbling, and some  begin to wail and weep. Similarly, the Supreme Being does not like to inflict pain on His devotees,  but if ever it is inflicted, it is only for their own good. Mercy and protection nevertheless remain behind all this.


 If My devotee is in distress, I am distressed too. This  is true of the past, present and future. Instantly will  I make My appearance right at the spot and dispel all his woes and sufferings.

603 (6)-Some boys are such that if they want  something and it is not given to them instantly,  they get annoyed, and when the same thing is  given to them again later on, turn their face and  refuse to accept it. Similarly, when the Supreme  Being showers mercy on the Jivas after subjecting  them to reproof, rebuke and admonition, there are  some who get sulky and refuse to accept it.

604 (7)-When does one become child-like in  Parmarth ? It is when one becomes solely dependent on the current of the Holy Feet. One becomes  dependent when the current of the Holy Feet  envelopes one in its fold, and then one gets the  bliss of the Holy Feet at will, without performing  Dhyan and Bhajan. Here also, when the child is  in the womb, its body is formed with the mother's  blood, and externally, the milk, which is the  product of her blood, becomes the main food and  sustenance for its growth and nourishment. Similarly  in Parmarth, when the current of the Holy Feet envelopes one in its fold, and the bliss of the Holy  Feet becomes one's food and sustenance and one  comes under its influence, then does one become childlike. In the former case, the relation, both  internally and externally, is of blood, whereas in  the latter, it is the relation with the current of spirituality or nectar. And he, in whom the seed  of devotion is present, definitely becomes a child  one day, for without the seed a child cannot be born

605 (8)-To become child-like is the first stage.  The second stage is that of wife and husband It  comes about when Bhakti (devotion) is in full  bloom. As when a child grows up into a man, all  his instincts and emotions, such as, passion, sexual  urge etc., develop, so also, when Bhakti is in full  bloom, Prem and other attributes are awakened.  As man and woman unite, so does a devotee  acquire the capacity to merge in his Beloved. So long as it is the childhood of devotion, the relation  between the deity and the devotee is what obtains  between father and son, and when Bhakti attains maturity, the relationship becomes that of wife  and husband.

606 (9) - Generally, there are three kinds of relationship in Bhakti - the first is that of master  and servant, second is of father and son, and the  third is of wife and husband or of lover and the  beloved In the first kind, the Sewak (servant)  has more of awe and reverence in his heart, in the second, there is reliance on grace and mercy, and in the third, Prem (love) is predominant.

607 (10)-At times, the child is prone to be  inattentive also. Whilst playing he becomes forgetful of his mother. Likewise, one in the childhood  of devotion, also pays more attention to certain  worldly objects and affairs, and as the child asks his  mother for playthings, so also, the devotee begs  and prays for certain worldly things, and as the  mother consoles the child, so also, the Sat Guru  gives a patient hearing saying yes, yes ., but. He does only that which is to the best advantage and in the highest interest of the devotee.

 Whatever is beneficial to you in spiritual and  temporal matters, He graciously ordains in His  Mauj. 0 dear ! consider whatever He does both in your Swarth and Parmarth is for your good.

(English Prem Bani, p. 218, as. 3-4)

 He lets His devotees play like children; and Himself  is delighted to watch them like parent. As Shabd,  He is the protector of Jan Jan (life, spirit entity,  Surat) and PranPran (breath). He never gives up this aspect of His benignity. He so arranges matters  that the mind gets corrected and mended every  moment. He is the friend and constant companion  of devotees. He forgives and pardons faults of  omissions and commissions every moment. He is  with the Jiva (devotee) day and night.

(S. B. Poetry 2, p. 241, cs. 4-7)

 How can this unsteady mind know of His position  and status ? 

(S. B, Poetry 2, p. 241, c. 8)

608 (11)-Question : We have not yet attained childhood even. What then are we ? 

Answer : You are in the stage of an egg.



609 (1)--Those who are simple and artless are  the recipient of special grace. He who is humble  and submissive and is meek in his conduct, that  is, whose Surat and mind always remain withdrawn  and whose attention remains concentrated and  who, though knowing and understanding each and  everything, behaves like an ignorant person, and  who by nature is tender and soft, is called a guileless devotee.


(Prem Bani 4, XL/17. 1-2)

The simple and guileless Surat, imbued with love, is pleasing the Guru every moment. Having become meek and humble, it has come to Satsang, and feels thrilled with joy on hearing Bachans.

610 (2)-The child remains with the mother.  Even as he plays, the mother's milk remains  his sustenance, and all the time his cord of love  and affection for his mother remains intact, so also,  when the devotee is in the region of the mother,  that is, when he makes contact with the current  of spirituality in the region of Brahmand and his  cord of Surat remains linked with the Holy Feet  all the time, and he daily feeds on ambrosia and  lives in the company of Hansas or loving devotees,  then only he can attain the stage of childhood.  And so long as he has not become soft and tender  like this, the `mother' is far away and the `child'  is in an alien land.

611 (3)-Radhasoami Dayal vouchsafes His  are and protection to his children located even in  the lower regions. Just as the mother develops  affection for the child even when he is in the womb  and has not yet been born and is being nourished  by her blood, so also he, who has not yet come in  contact with the current of spirituality and has  not gained access into Brahmand beyond Pind, is  also taken care of and protected constantly.

612 (4)-He, whose love for the physical form  of Sat Guru is true and perfect, has certainly  access within. If he has not, it should be inferred  that there is still some deficiency in his love.  simple and guileless devotees having access within,  are more or less of the same nature as the simple  and innocent Jivas here. Whatever one says, they  are ready to accept; and they - remember nothing. They are happy with the state the Lord keeps them  in. They ever keep on looking to the Mauj, and  depend on IT all the time, and behave as He  ordains, and thus they become deserving of special grace and mercy.



613 (1)-Sant Mat attaches great importance  to Prem (love). So long as there is no love, one's  progress is chequered. He who is imbued with  love, is, in a sense, on the path leading to the  Lord.

614 (2)-Mana and Maya have no say over him  within whom the Holy Feet of the Lord have been  implanted. Vv hen the sun rises, darkness is  dispelled, so also, when Prem dawns, all the is  Doots (evil propensities) within the body flee away,  and the light of serenity, forbearance and contentment comes to shine there. 

By the grace of Guru, the sun has risen within. The world now appears to be alien.

(S. B. Poetry 1, p. 251, c. 6)   

Thieves' have given up thievery. Their dwellings  have been set on fire. Sahus2 have awakened within  me, and are vigilent and watchful. My lie for Shabd  has increased.

(S. B. Poetry 1, p. 139, cs. 4-5)

It is being proclaimed by the beat of drum in the city of my body that thieves (Kam, Krodh, Lobh,  Moh and Ahankar[46]) have fled; their vigour has  decreased. Sheel (piety) and Chhima (patience and  forgiveness) have come to prevail. Kam (passion) and Krodh (anger) have been vanquished.

(S. B. Poetry 1, p. 159, cs, 5-6)

615 (3)-Unless Prem dawns within the Ghat 'inner recesses), Mana and Maya continue to make )ne dance to their tune. 

Listen, 0 my Beloved ! Without Your gift of Prem (love), this mind makes me dance to its tune. I am  helpless before it and am badly 'engrossed in  enjoyments.

(English Prem Bani, p. 324, cs. 11-12)

616 (4)---Even if one gets bliss, and one's Surat  and mind withdraw, and Shabd becomes audible  and suns and moons also become visible, but, if  there is no Prem, all this is to no avail. Prem  signifies contact with the current of spirituality,  and such contact takes place in Brahmand, not in  Pind. This contact will be had only after one has  laid down one's head.

This is the abode of love, not your aunt's house where access is easy. You will be allowed to enter  here only after you chop off your head, and place  it on the ground.

(Sant Sangrah Part 1, p. 37, c. 1)

 To sever the head and throw it away as a clod of earth behoves a brave. This is how one attains the Ultimate Abode.

(Sant Sangrah Part 1, p. 49, c. 10 )

617 (5)-Laying down the head signifies casting  away one's ego; the curtain that intervenes between  the Jiva and the Supreme Being is the Sees Sees  (head or ego).

618 (6)-When the devotee gets Darshan o  the captivating Form of the Supreme Being  or when he contemplates IT, he becomes so muck absorbed in IT that he becomes oblivious of his  own self.

On getting Darshan (vision) of Guru, they are rendered clean oblivious of their Pind (body). How  can they be conscious of what is inside and what is  outside ?

(S. B. Poetry t, p. 255, c. 7)

619 (7)-If a devotee is conscious that he is having Darshan, then that, too, indicates a deficiency in his love. When the chamber of the heart is cleansed, then will the Holy Feet of the captivating Form of the Lord be implanted in it.


Cleanse the chamber of thy heart  for the Master to come in,  and keep the aliens apart  to have Him seated within.

620 (8)-Love is engendered also by associating  with loving devotees. Those who are true and  sincere always like such company, while hypocrites  remain antagonistic to devotees. As one imbibes  worldliness by associating with worldly people, so also, in Parmarth one imbibes the effect of Bhakti by associating with devotees.

621 (9)-The Supreme Being Himself takes care  A Swarth and Parmarth of true and sincere devotees  all the time - first, of Parmarth, and then of Swarth.  Such protection is vouchsafed to him who is devoid  of ego. Where there is ego, there is endeavour;  Prem and Mauj do not act there.

When there was ego, Guru was not with me. Now  that Guru is with me, I-ness has vanished. The  lane of Prem is very narrow, where two cannot be  accommodated.

(Sant Sangrah Part 1, p. 39, c. 21)

622 (10)-In short, the love for the holy feet of Radhasoami Dayal should be such as that of a  Chakor for the moon and of a moth for the lamp. 

I am like a Chakor and Radhasoami is like the moon  to me. Satnam Anami does not attract me. A fish  cannot rest without water. A black-bee cannot stay  in tranquillity without lotus. A Papiha remains restless without Swanti rain. A mother cannot bear  separation from her son. This exactly is the  state with me. None understands, whom should I  confide in ?

(S. B. Poetry 1, p. 38, es. 12-15)

Thou art the lamp and I am a moth. Over Thee I have burnt myself to ashes. Thou art the Bhringi and I am an insect captivated by Thee. I have met Radhasoami, the most perfect Being.

(S. B. Poetry 1, p. 163, cs. 5-6)

623 (11)-The goal should be fixed at uniting  with the holy feet of Radhasoami Dayal. All one's  Parmarthi activities are included in Karma until  union with the Holy Feet is attained. When union  with the Holy Feet is attained, Prem will dawn,  and then only will Upasna or Bhakti commence.

624 (12)-Question : What is the difference between Moh (attachment) and Preet (love) ?  Answer : Affection accompanied by an element of Maya is called attachment. Affection devoid of  any element of Maya, i.e., affection for Chaitanya  or spirituality, is Love. One develops worldly  Preet at the plane of the mind, whereas Parmarthi  Preet is engendered at the plane of Surat. In  Parmarth also, so long as one's plane of location  has not changed, one's Preet, Pratit and Prem  (affection, faith and love) are of the plane of the  mind and not of the plane of Surat. This love of  animal nature is not reliable; it becomes dry and  insipid in a moment.

Love that changes every moment is no love. The unabating love residing deep within the heart is called true love.

(Sant Sangrah Part 1, p. 37, c. 5)



625 (1) - What is Bhakti in the world and what its fruit is, should be understood first. Preet (affection), Bhakti (devotion) and Muhabbat (love) are one and the same thing.

Devotion, love and faith are three different words, but they denote one and the same thing.

(S. B. Poetry 1, p. 316, c. 5)

626 (2)-There are different apertures through  which we can have perception or knowledge of  worldly objects, for example, the eyes are for the  knowledge of form, and the ears for the knowledge  of sound. When, through the senses of perception,  the current arising from the plane of Antah-karan  reaches a particular sense organ, it is called love,  and when contact is established with the object  concerned, it is fruition of love.

627 (3)--Where there is love, the current  descends to the organ concerned with great force and  does not go back howsoever hard one may try.  And it is also not necessary for a gross object  (material object) to be present externally in order  that love may find expression. For instance, the image of some external object is already present in  the eyes, in which case, love awakens merely on  thinking of that object. If the pleasure of external forms and sounds can be so great that people get  absorbed and lost in them, then how much more  must be the effect of the limitless and unbounded  bliss of the inner Form and Shabd (sound) ! 

The souls of the dead will come up from their graves. Such is the internal music and melody !

(English Prem Bani, p. 285, c. 83)

628 (4)-A description of what Bhakti is in  Parmarth and what its outcome is, will now be  given. The Supreme Being is the reservoir of spirituality, and is of the form of Sat (Truth), Chit  (Chaitanya and Spirituality) and Anand (Bliss).  A perfect Guru is also of the form of Chaitanya  (Spirit-force, Spirit, Spirituality) and He is the  medium for meeting the Lord. To contemplate  His countenance again and again is to establish a  contact, as it were, with the Supreme Being Himself,  and this is what constitutes His Bhakti. The  religion which does not sing the glory of this  medium, viz., Guru, is Bachak Mat , sophistry,  theoretical and academical religion as opposed to  self-realization) and Mana Mat (religion in which  the mind, and not the spirit, is the active participant).

629 (5)-When the current concentrates at the  third Til, also called Shiv-Netra (Shiva's eye), Divya Chakshu (divine eye) and Gyan Chakshu (eye of knowledge), then knowledge of and union  with the Chaitanya Swarup (Supreme Being) are  attained, and this is the culmination of Bhakti. When the current unites with the Chaitanya Swarup only partially, it is Bhed Bhakti (imperfect devotion), and when it merges in its entirety, it is called Abhed Bhakti (perfect devotion).

630 (6)-Bhakti is of four kinds

(1) Salok -Access to the sphere of one's Isht.

(2) Samip -To be allowed location close to the presiding deity or the central power of that sphere. 

(3) Sarup - The assumption of the manifest form of the presiding deity. 

(4) Sayujya-A union with the deity's essence or   Laksh Swarup. Complete identification with the deity or to merge in him completely is known as Sayujya Bhakti. With regard to this it has been said-


Bhakti (devotion), Bhakt (devotee), Bhagwant ( Deity) and  Guru are one, although these are  four different words. By making  obeisance at His holy feet, innumerable obstacles are removed.

631 (7)-Now, a brief description is given of the obstacles that come in the path of Bhakti.

632 (8,-One should indulge in worldly affairs  only to the extent necessary for bare existence,  for, any excess therein is harmful; this is the  principle. It can be realized clearly through  experience. Take, for example, household duties, such as buying vegetables etc. from the market.  One goes to the market, finishes the work and  returns home. This does not lead to much attachment and entanglement of the attention of  mind, for as soon as the work is over, one ceases  to have any concern with it. But if a drama is  being staged somewhere or there is a social  gathering or meeting and if one goes there and  attends to the proceedings with zeal and ardour,  then, much harm is caused, as one's attention will  gradually be distracted from Parmarth and will  remain engrossed in such gatherings. As a gambler  or a drunkard or one carrying on a particular  profession becomes, step by step, so absorbed that  he forgets all about his necessary worldly duties,  so also, if one, even after taking to the path of  Bhakti, engages in any other activity on an  immoderate scale, all one's Parmarthi activities  will be suspended gradually. This is not the way of Bhakti (devotion).

633 i9) - It behoves a devotee to keep a constant  watch over his mind, and to guard against getting  entangled in useless work. This is what constitutes  Samadhanta Samadhanta (steady concentration of  attention) whereas to have love and faith in the  Holy Feet is known as Shraddha Shraddha (adoration). In  short, one should, with Shraddha and Samadhanta,  perform Surat Shabd Yoga, attend Satsang regularly,  awaken and enhance one's Chaitanya (spirituality),  open the inner door, and unite with the Holy Feet,  and then only one can become a devotee.

634 (10)-What is the form of Bhakti ? As  passion is aroused in a lustful person at the sight  of a beautiful woman, so do the Surat and mind  of a devotee withdraw instantly on having Guru's  Darshan internally or externally, and his mind always remains absorbed in the remembrance of Guru. Save Darshan of Guru, nothing pleases him, as is said-

Guru should be as dear to a Gurumukh (devotee) as  a lustful woman is to a passionate lover. Be never  oblivious of Guru, whether you are eating or drinking,  coming or going, sleeping or waking. The heart pierced by an arrow constantly throbs with pain. Exactly the same way, does a lover feel the pangs of separation from the beloved. A Gurumukh who has developed so intense love for Guru is verily a worthy recipient of Parmarth.

(S. B. Poetry 1, p. 248, cs. 3-6)

635 (11)- -There are four kinds of Bhao Bhao (relationship) in Bhakti -- (1) Pita_Putra Pita Putra (father-son), (2) Stree_Pati  Stree Pati  (wife-husband) (3) Soami_Sewak Soami Sewak (master-servant), and  (4) Sakh Sakha (friend). So long as union has not  yet been achieved, it is the Bhao (relationship of  father and son and when union is achieved, it becomes that of wife and husband. The Bhao of  `master and servant' signifies love engendered in  the spirit of a slave, and Sakha Bhao suggests the  relation of a friend with a friend. Of these, the  Bhao of father and son is the best, but the status  of a Gurumukh is distinct and apart from all. His  is the status of total identification, his heart is  pierced with the pangs of separation, and the heart  breaks into pieces, as it were, as the current issues  forth from the plane of Antah-karan. The moment  he gets Darshan, his mind is captivated and he becomes totally oblivious of his own self.


(Prem Bani 3, XVIII/2)

The bright and attractive eyes of my beloved Guru have captivated my mind.

636 (12)-In short, one should minimise one's outward activities and turn one's attention inward, attend Satsang regularly, enhance love for the Holy Feet, and open the inner door. This is what constitutes the mode of Bhakti.



637 (1)-Unless the noxious matter of the mind  is cast off and one's ego or vigour and strength are  smashed by subjecting one to pain and suffering,  one will never be able to adopt true Saran.

638 (2)-The mind is loaded with the noxious  matter of Karmas and impurity. As such, the Jiva  is helpless. Although he makes every effort and  endeavour, thinks and ponders, repents and regrets  that he will never do such a thing again, yet, he  forgets all this, and the understanding he has  developed proves of no avail. At, times, he even  swears and makes promises and resolves, but he fails to keep them.


(Prem Bani 1, 11/3, 1-5)

0 Sakhi (friend) ! My mind is very ignorant. It  does not listen attentively to Guru's words. Although  it knows and understands, it becomes forgetful  again and again, deviating from the mode of  Bhakti. Many a time has it pledged but it is not  ashamed of breaking the pledges. It is so arrogant,  impudent and given to sensual pleasures that it has  no feeling of awe and reverence for the Guru. I am  helpless and do not know what to do. Who, save the merciful Guru, will take care of me ?

639 (3)-Thus, when the Jiva becomes helpless  and realizes that it is beyond his power to fight  out Mana and Maya, and when he is totally  vanquished and exhausted after making efforts  and endeavours on his own, then, having become  tired of everything, he gives up his own strength and vigour and adopts Saran of Radhasoami Dayal,  and says to Him `whether You 'save me and  protect me or You kill me and set me adrift, You may do whatever You like, but I am now in Your Saran'.

I make efforts for improvement, but fail miserably. Tired and vanquished, I now place myself in Thy  Saran (protection). But this, too, I have given out  by words of mouth only. Adopting Saran sincerely,  has become difficult for me. So, even to say that  I have taken Thy Saran is not true. Thy position  and power are known to Thee alone. Do redeem me  as Thou deemst fit and proper.

(S. B. Poetry 2, pp. 147-148, cs. 22-25)

640 (4)-The Jiva - also realizes how powerful  Kal, Karma, Mana, Maya, as well as worldly  desires and obstacles are, and that to face them,  that is, to make efforts and endeavours, to feel  sorry and repentant, and to apply checks and  restrictions, really amounts to waging a war against the mind, and also that he is quite helpless in the  matter. Indeed, it is only when he feels defeated  by the mind and gives up his own strength and  vigour, that he will be able to adopt true Saran of  Radhasoami Dayal. Such a condition will also  befall the practitioner, and Saran of this order will  be adopted eventually.

641 (5)-If a person's inner self is still filled  with noxious matter or filth, as it were, and he  does not make any effort or endeavour to fight  the mind, but from the very start says that he has  taken the Saran of Radhasoami Dayal, and He  Himself will subdue the mind, then, this sort of  Saran is only deceit and falsehood and it is rooted  in laziness, and it defeats the real purpose, the  object of Saran being that one should exert oneself  to the full, and when tired and vanquished, come  to realize that it is beyond one's power to put up  a fight against Mana and Maya. Then does one give up one's ego, strength, and vigour, and the  rubbish and noxious matter within also gets  eliminated. At this stage, one becomes scared of  and unhappy with the world, and the load of one's  Karmas is lightened. Unless the debt of Karma  is paid off, Saran can never be adopted, as has  been said in the following Shabd of Sar Bachan  Radhasoami (Poetry).

642 (6) - Paragraph_642

Ads pt the Saran of Sat Guru, 0 my dear so that toll of Karmas be paid off clear.

(S. B. Poetry 1, p. 254, c. 1)

Elucidation -Take the Saran of Sat Guru after  paying off the toll of Karmas. In other words,  the Saran one adopts is proportionate to the  Karmic debt one has paid off.

643 (7)- Paragraph_643

The whole world is lost in errors and delusions. Nobody likes to listen to this unique advice.

 (S. B. Poetry 1, p. 254, c. 2)   

Elucidation - All are encased in the cover of Maya. Hence, there occur errors and delusions. The whole world is lost in them. Adopting the Saran of Sat Guru, which is a unique thing, does not seem to appeal to anyone.

644 (8)- Paragraph_644

The whole world is unlucky, being under the sway  of Maya Nobody is availing of the status of being under the benign protection of Sat Guru.

(S. B. Poetry 1, p. 254, c. 3)

Elucidation - The Jiva, being under the sway of !Maya, does not seek the Saran of Sat Guru. Hence, the entire humanity is bereft of good fortune, and nobody attains the pure status which consists in adopting the Saran of Sat Guru. 

645 (9)- Paragraph_645

Those who are recipients of the grace and mercy  of the Supreme Creator, would alone long for drinking this Amrit (nectar).

(S. B. Poetry 1, p. 254, c. 4)

Elucidation - But those, who are recipients of grace and mercy of the Supreme Being Radhasoami Dayal, cherish a longing for drinking the bliss of the nectar of the current of spirituality derived from the Saran of Sat Guru.

646 (10)- Paragraph_646

How far should I go on singing in praise of thy exalted status which is known only to a rare  Gurumukh ? 

(S. B. Poetry 1, p. 254, c. 5)

    Elucidation - How far can the greatness of such status be described ? Only a rare one amongst  the gurumukhs can understand it. (A gurumukh is he who attaches paramount importance to love for the Supreme Being in preference to all other worldly affections).

647 (11)- Paragraph_647

Nothing is pleasing to the Gurumukh except the  holy feet of Guru. He remains absorbed in this  bliss. 

(S. B. Poetry 1, p. 254, c. 6)

    Elucidation - Nothing except the holy feet o Guru, pleases such a rare Gurumukh. He remain; absorbed in the bliss thereof. By `the holy feet is meant, externally, the physical form of Sat Guru and, internally, the current of His prime spirituality that is, His Shabd form,

648 (12)- Paragraph_648 

On getting Darshan (glimpse) of Guru, Gurumukh  is rendered clean oblivious of his body. How  can he be conscious of what is inside and what is  outside?

(S. B. Poetry 1, p. 255, c. 7)

Elucidation -- The moment he gets Darshan, he  becomes oblivious of the Pind, that is, he forgets  even his body. Then, what knowledge can he have  of what is happening inside or outside his house

649 (13)- Paragraph_649

What description can I give of such a Surat who is deeply imbued with the colour of love ?

(S. B. Poetry 1, p. 255, c. 8)

Elucidation - How can the condition of those, whose Surat is drenched in the colour of love, be described ?

650 (14)- Paragraph_650

He does not find this bliss in Yoga, Gyan and Bairag which are, in fact, all dry.

(S. B. Poetry 1, p. 255, c. 9)

Elucidation -- Yoga means to reverse the current  of Surat which is located in the two eyes and to  elevate it and unite it with the current of spirituality  coming from above. Bairag means to become  detached from the world and to withdraw one's  attention from sensual pleasures. Gyan signifies  the faculty of discernment and discrimination,  Even if one possesses all these three, but has not  attained the bliss of the ambrosia of the prime  current of spirituality, then all is in vain, and since  these three are devoid of the bliss to be found it  the current of spirituality, they all are dry and dull

651 (15)- Paragraph_651

Only some fortunate devotee and lover will be recipient of this rarity.

(S. B. Poetry 1, p. 255, c. 10)

Elucidation - Even amongst the loving devotee! there is only some rare one who is specially the recipient of this bliss of ambrosia.

652 (16)- Paragraph_652

Radhasoami says that some rare Gurumukh alone will sing this Arti (hymn or prayer).

(S. B. Poetry 1, p. 255, c. 11)

Elucidation - Radhasoami Dayal graciously observes that only some rare Gurumukh is able to describe the eminence of the bliss of love o1 attaining perfect union,

653 (17)-The idea is that unless the noxious  matter accumulated within is eliminated, one will  neither feel vanquished nor be able to adopt Saran,  nor be rid of one's ego, strength and vigour. This  ego constitutes a curtain or cover, as it were. It  is Ahankar Ahankar. Humility will be engendered  when ego is annihilated. When one becomes humble,  one will come to realize the Supreme Being to be omnipotent. So long as Ahankar persists, one can  never have Darshan of the Supreme Being.

654 (18)-Rishis and Munis of old, such as  5hringi, Parashar and Narad etc. were all hypocrites  and arrogant. It was with a view to shattering  their pride that they were subjected to humiliation  (ignominy). Darshan of Brahm also cannot be  lead unless the lower ego has been completely annihilated. Even Brahm does not approve of ego.  It was for this reason that Rishis and Munis were  made the laughing stock of all and were put to  such shame that their shameful deeds are often  quoted even today.

655 (19)-Devotees also undergo all sorts of  sufferings. Sometimes it is through wrangling or  3ispute, and sometimes it is through disgrace and  humiliation that their ego is annihilated. Quarrels  and disputes with kinsmen and the consequent pain  and suffering are an embellishment, as it were, of  L devotee. This indicates Nij Daya (special mercy).  just see what difficulties and troubles were created  or Meera Bai. The greater is one's devotion, the  more are the quarrels and wranglings, pain and  sufferings which are created for one, but they are  not of such a nature as in the case of worldly  people who fight with one another and go to a  court of law; rather, they are such as lead to  Parmarthi benefit. One will definitely be subjected to stress and strain in Satsang. Whosoever one  may be, one will surely be mended and corrected  there. Nothing will be accomplished without  undergoing pain and suffering. And, at the same  time, it is also not that care and protection are not  vouchsafed. Radhasoami Dayal takes care of  devotees in every way.









656 (1)-Remembrance of the Beloved is what  is known as Prem. Prem will dawn in the wake  of remembrance. Where there is remembrance, the Beloved is Himself present there, and when He  is present, remembrance of Him also abides. Since  the Beloved is the Supreme Being Himself, His remembrance means that His holy feet have become  implanted, as it were, in one's heart. This keeps  the devotee extremely happy and absorbed in bliss. Evil propensities in him go on being shed and the  attributes of virtue go on taking their place. All  Parmarthi activities bereft of the remembrance of  the Beloved are dry and vapid. If there be remembrance, Parmarthi activities become fruitful also,  that is, love dawns, otherwise, it is all empty  and void.

657 (2)-In short, of all the efforts and endeavours which one makes, the remembrance of the  Lord is most efficacious. When the current of mercy  descends, one comes to remember the Lord. Until  this stage has been attained, one's devotion is only  effort and endeavour. Even if one performs Bhajan  and one's Surat and mind also withdraw but if  remembrance of the Beloved is not there, then all  that is devoid of any merit. Such a Karni (spiritual endeavour) is devoid of Prem, and is only the shell  or skin.


(Prem Bani 3, XX/6, 1)

All Karni (spiritual endeavour) without Prem is dry  and vapid; I find it tasteless and disagreeable  outright. Be gracious to bestow the bliss of Dhun  within.

658 (3)-Prem is of prime importance. To remember the Beloved all the time, constitutes the true mode of devotion. It is this that is known as Dhyan, and this alone is true Sumiran.


(Prem Bani 1, VII/50, 1)

Now, remembrance of Guru has increased in my heart. I utter Guru's Name every moment.

While the devotee eats or drinks, moves about, sleeps or is awake, he does not become oblivious of Guru.  He feels the prick as if his heart has been speared  through. He feels the pain like an afflicted person.  A gurumukh who has developed so intense love for  Guru is verily a worthy recipient of Parmarth. So  long as Guru is not held so dear to one, one is only  greedy and covetous.

(S. B. Poetry 1, p. 248, cs. 4-7)

659 (4) -Dhyan (contemplation) is possible only  when one gets Darshan of the Supreme Being or  His incarnation in human form. Without Darshan,  neither Dhyan can be performed nor love  engendered.

660 (5)-The current of the higher region has  not become manifest, as it were, within one who  has no remembrance for the Beloved, while the  current descending from Sat Desh resides within  the Jiva whose attention remains directed towards  the Beloved even if his status happens to be of a lower order.

661 (6)-One may make any amount of endeavours to withdraw one's Surat and mind and to  open the third Til, but all will be in vain without  the manifestation of the current of mercy within.  Surat and mind will never withdraw, nor will the  portal of the Til ever open simply by thinking and  imagining. Since the Guru's form, which one  contemplates, has been assumed by the Sat Dhar,  its subtle form which manifests within one, does  not pertain to the plane of the mind. This subtle  form has also been assumed by the Sat Dhar. By  enshrining that form within all the time, the lock of  third Til opens.

If you do not become forgetful of the key, viz., the Guru, the inner lock will be opened in a  moment.

(S. B. Poetry 2, p. 242, c. 11)

Kabir says, "Shed all fear, 0 Hans (devotee) ! I shall let you know the key to open the lock".

(Sant Sangrah Part 2, p. 83, 16/5)


Apply the key to the lock at Daswan Dwar, you will get Darshan of the merciful Lord.

Anhad Shabd is the capital, the key to which is in the hands of Sant.

(Japji, p. 66, lines 14-15)

Therefore, open the door of Shabd by holding the  key, as it were, of the form of Guru. No one can  detain a Gurumukh. He will effect his entry into the mansion.

(S. B. Poetry 1, pp. 462, 463, cs. 13-14)

662 (7)-Sat Guru is the medium, as it were,  to meet the Supreme Being. The Supreme Being  can never be met without the help of Guru. If one aspires to meet Him through Abhyas, it is  impossible. Whatever is achieved, is achieved by  the grace and mercy of the Lord, and nothing by one's own efforts and exertions- So long as one  endeavours, it is only labour, as it were, and one  only reaps the fruits of one's Karma (actions). What  is required is that one should have yearning and  pricking within, besides making endeavours. As  the Papiha constantly cries out `dear beloved, dear beloved... ...'day and night for the drop of Swati, so also, should one utter the Name of the Beloved all the time. The real benefit of Abhyas is that yearning and restlessness for meeting the Supreme Being may awaken within. So long as one performs Abhyas at scheduled hours as a matter of routine only, it amounts to nothing.

Prem knows no rules. When the mind is saturated with love, who cares to remember the day or date that may be auspicious?

(Sant Sangrah Part 1, p. 38, c. 12)

663 (S)-Question : How should Dhyan be  performed ? You have ruled out the importance of endeavours and spiritual practices ?  Answer : As a farmer is reminded of his fields and a miser of his wealth, so should one remember the Lord. This does not require any particular effort or endeavour on one's part.

664 (9)-The image of one whom we love  always remains impressed in our hearts, and this  is what constitutes Dhyan. In other words, love  for and remembrance of the Beloved is known as  Sumiran and Dhyan, and this is the aim and object  of spiritual endeavours and practices. The efforts one makes, that is, one's closing the eyes and  contemplating the form, also constitute a means  for engendering that love. As a mother does not  forget to breast-feed her child even when she is in  pain and agony, or as a miser is reminded of his  money all the time and he knows precisely how  many of the coins are genuine and how many  counterfeit, so also, if one keeps constant remembrance of the Beloved, no matter if one is in pain  or in the midst of pleasure, it is real Dhyan.

665 (10)-In this world, people having mutual  love do have some connection or the other between  them, for it is only then that they can have mutual  affection. Similarly, there should also be some  inherent connection or some sort of Sanskar for  engendering love for the Supreme Being. One's  condition changes all the time in respect of worldly  matters and sometimes there is pain and sometimes  pleasure. The same thing happens in Parmarth  also; sometimes one is dull and dry and at other  times one feels love and faith. Even for a Sanskari,  sometimes his Saran is becoming stronger, sometimes his Prem is increasing, sometimes Shabd is  becoming audible to him, sometimes this is  happening and sometimes that Thus one's condition goes on changing. But the Supreme Being  Himself takes care of such a Sanskari, for nothing  is achieved through one's own efforts. However,  this is not to suggest that one should give up all  efforts and endeavours, for if one does not make  efforts, one will become lazy. Such is the  commandment that if one depends solely on Mauj  and makes no endeavours, one will turn lazy.  Hence, one should continue to make efforts, relying  on Mauj as much as possible.

666 (11)-Talking of Mauj while one is seated  at the plane of the mind and the senses is like one's  claiming oneself to be a Brahm Gyani without  attaining the region of Brahm. Brahm Gyanis  were deceived and so also are those who rely on  Mauj without making endeavours. So long as one  has not reached beyond the plane of the mind  and the senses, and cannot have realization or perception of Mauj, it is incumbent on one to  continue making efforts and exertions. Efforts and  endeavours are not devoid of ego. The Jiva thinks  that it is he who does everything, but the Lord  dislikes ego. In endeavours there are friction,  heat and stress and strain, but nevertheless, one  should go on making efforts, and leave the result  to Mauj. If one has the requisite Sanskar, one's  efforts prove fruitful, otherwise, nothing comes out.  One should not make haste in the matter. As the  physical body develops, so also does spiritual  power. In other words, on getting Parmarthi  nourishment slowly and gradually, one continues  to imbibe the love for one's Beloved and His remembrance goes on getting enhanced.






667 (1)-Forgiveness, forbearance and humility  constitute the adornment of a Parmarthi. His  behaviour with everyone should be one of humility  and meekness. Even if there is some quarrel and  wrangling he should not give up humility and  forbearance. If he has love and affection for everyone, love will sprinkle out of him and will  also make others cool.

668 (2)-We, the children of Radhasoami Dayal,  are smeared with mud and dirt. When the Beloved  Father poured water, as it were, on us, that is, first  showered His grace on us, the dirt swelled. After  sometime He applied the rub-up of Puri Gadhat  (beating and mending) and then again showered  the water of mercy and we were thus purified.  Then He wiped us dry, applied oil to the hair and  dressed us up, and adorned us with ornaments,  and thus giving us a shining and gorgeous look,  and finally placing a crown on our heads, He took  us in His own lap. Bestowing on us the gift of  perfect Prem, He attracted us to His holy feet.

669 (3)-Jiva should become humble and pliable  like a cane, which can be made to bend whichever  way one likes, or like cotton, which when carded,  becomes totally rid of seed or straw. No crookedness or obstinacy of any kind should persist in  the Jiva.






670 (1)-To the Lord one should only pray `I desire not any great knowledge and understanding, nor any high region, nor to witness the spectacle of the creation. Be gracious enough to  bestow on me the love for Your holy feet only'.

Forget I may my whole self, but I will never forget the holy feet of my beloved Radhasoami.

(S. B. Poetry 1, p. 62, c. 104)

Keep me always at Your holy feet, and never separate me from them.


(Prem Bani 1, IV/6, 16)

May the boon be granted to this slave that he may  never be separated from the protection of the Holy  Feet.

671 (2)-He who begs so sincerely, is definitely  granted the gift of love. The delay is due to the  fact that our heart is not yet fit enough for refulgence of the Supreme Being to flash in it. The  Lord will implant His Feet within our heart only  when He has made it fit for Him to be seated there  and our eyes fit to behold Him. This is the aim  and object of all Parmarthi activities.

672 (3) -As after a rose-graft is planted, branches  and leaves shoot forth, flowers blossom, the essence  is then extracted from the flowers, after which the  flowers and branches are of no use and the residue is thrown away, so also, in Parmarth, when one  has attained union with the holy feet of the Lord  and love for the Holy Feet has become firmly  implanted in one's heart, other Parmarthi activities,  such as, Satsang, Sewa, etc., are not of very much  importance and they become only secondary.




673 (1)-Within the innermost recesses, Surat  is united with Shabd and is directed towards IT,  whereas the mind rotates about its own centre, and  is directed outward. What is meant by the centre  is that the mind rotates round and round the  object or thing from which it expects some gain or  benefit or to which it is attracted and for which it  has an attachment or of what it is proud. Since  such is the true nature and character of the mind and Surat, they are opposite to each other.

674 (2)-It is observed that if a person is very  proud, boastful, swaggering or is given to ostentatious behaviour, people dislike him and, even  without any provocation, one feels an urge to  shatter his pride. The reason is that Surat has an  inherent abhorrence for this particular tendency.  Quite naturally, this tendency must also be distasteful to its Anshi, viz., the Supreme Being. As  everybody likes Dinta, so also, it must be agreeable  to the Lord. That being so, it is His Mauj that  the ego of the mind must be cast off in whatever  way possible. With this end in view, the mind is always kept subjected to beating and mending, and  worries and anxieties, because Surat cannot come  in contact with. Shabd, nor can Darshan of the  Lord be had unless the ego of the mind is shattered  and humility is engendered. Hence, this action  of the Supreme Being is full of special grace and  mercy, but the Jivas take it otherwise, as will  become clear from the illustration that follows.

675 (3)-Suppose, there is a cage having many  compartments one above the other, each upper  compartment being better and more comfortable than the one below it. Now, if there is a bird,  such as parrot, in the lowermost compartment and  we want it to go to the compartment above it,  then it has to be pricked and gored, which, of  course, is for the good of the parrot. Similarly, his body of ours has different compartments or divisions, and the mind is gored to rise up.

676 (4)-Apart from this, there is yet another  method of inculcating Dinta, and it is this that  love for the holy feet of the Supreme Being is  engendered. When Prem (love) dawns, one will  automatically become meek and humble, and one's  ego will vanish completely. If the slightest sprinkling of love happens to fall on one, or if one  is possessed of even an iota of yearning for His  Darshan, it is extremely beneficial and will help one in accomplishing the task in a short time.

677 (.5)--Illustration of Dinta : Take, for example, a child who is completely devoid of  every kind of desire for honour and praise, and  ego. How lovely he looks ! Everybody picks him  up in his lap. The reason is that his Surat is still  in its original state to some extent, and is free from  quarrel and wrangling which is a tendency of the  mind. Surat is of the form of Dinta, Shabd, love  and bliss, and is absorbed in itself, and all this is  what constitutes the Lord's form also. When the  curtain of the mind is removed, then only true  humility becomes manifest. Here, on this plane,  is the curtain of the lower mind, and above it is  the curtain of the higher mind, and further up,  there is Maha-Kal, from where the Shabd Aham Aham (meaning ‘I') originated. Hence, unless Surat  crosses the bounds of Brahmand, and goes beyond,  ego, in one form or the other, will persist and  admonition and chastisement will also continue in  some measure.

678 (6)-Question : When Surat is of the form  of Dinta and the Lord is also said to be of the  form of `Dinta', then how does it explain the  saying of a certain Mahatma that the Lord wants  the devotee to come unto Him with that thing  which the Lord does not have, and that thing is  true Dinta ?

Answer : The former stands for true and  sincere eagerness and dependence, while the latter  signifies being absorbed within one's own self.  Ultimately, the result of both is one and the same.





679 (1)--The light that we see in the sun and  the moon is all due to the lustre of love, and this  sun and this moon etc., pertain to Pind only. Then  how much more light and refulgence must there  be in Brahmand ! And the more light there is of  love, the lesser will be the darkness of Maya. How  very subtle is Maya near this sun and moon !  Then, Maya in Brahmand must be extremely subtle.  Where there is no Prem (love), there must be  predominance of Maya, but where the refulgence  of Prem prevails, the darkness of Maya cannot stay.  In Sat Lok there is the ocean of Prem, and whatever little Maya there is, it has also become of the,  same nature and character and as refulgent as the ocean itself. Then, what idea can be formed of the refulgence of the region of the Mu 4ia Sot-Pot (Source and Reservoir) of Prem itself ? There exists not even the slightest trace of darkness.

683 (2)-How can the glory of him, within whom  Prem has dawned, be described ! When Prem  dawns, all darkness is dispelled. In Banc (poetical  compositions of Sants), it has been said that the  body of each Hans has the lustre of twelve suns  and each Hansani has the lustre of four suns. Prem or love prevails everywhere, and its light is  present in the innermost recesses of everybody,  but there is, of course, this difference that at one place it is just a drop, at some other place, it is  like a wave, somewhere else, it is in the form of  an ocean and, at one place, it is the Sot_Pot Sot-Pot  of Prem.

681 (3)-The light of Prem is present within  each and everybody in the manner Ghee (rarified  butter) is present in milk or fire in wood. Now,  if Ghee has to be extracted from milk, the milk  must be churned, and if fire has to be kindled in  a piece of wood it would be necessary to bring it  in contact with something which is already aflame.  Such a thing or being is Sant Sat Guru. It is He,  who would put the spark of love within one and  again it is He, who would take the proper steps  as and when necessary for making it burst into  flames.

682 (4)-As effort is needed to kindle the fire,  the piece of wood which is to be ignited has to be  placed along with a burning log or, if the latter is  not available, a few pieces of wood still glowing  should be put together. By this also a flame would  burst forth soon. ''This has reference to Sadh-Sang  ( association of those engaged in devotional practices). By the association of Sadhs also  love can be enhanced, but it is only through  Sant Sat Guru that a speedy result will be  attained.





  683 (1)-Some Satsangis wish that Sant Mat  (the religion of Sants) should be promulgated openly  and some pamphlet should be issued. But such  is not the Mauj for the present. The worldly  people would not appreciate it. They will read it  and, at the most, say that it is very extraordinary, and then will put it quietly on the shelf.

684 (2)-The idea is that Sant Mat is meant for  Adhikaris ( fitted and deserving ), not for the  undeserving. In the past, only Adhikari Jivas were  initiated into the secrets of Omkar, un-adhikaris  were not. The Adhikar (fitness) of Jivas has not  yet developed sufficiently for Sant Mat to be  given out to them openly. There are already the  Bachans (discourses) and Banis (poetic compositions) of Soamiji Maharaj and Huzur Maharaj and  more will be made available at the proper time.  But people will be non-plussed. All their theories  of science and philosophy will be exploded. 

685 (3)-Westerners are not yet fit for Sant Mat.  Outward tendencies are predominant in them,  particularly, anger. They are immersed in delusions.  When they join Satsang, they will create a great   many complications and pose a lot. In other words, their mind will be given to much doubts and misgivings.   

686 (4)-In Banis of Sants, there are some words which appear to be ludicrous. But every such word is full of deep meaning and significance, for example, the hymn beginning with-


I have seized the skirt of the Guru's garment.  I will not let it go. I have tightly caught hold of it.

(S. B. Poetry 2, p. 354, c. 1)

It has been said in the hymn-


Now the log of Krodh (anger) is cut. The billygoat of Lobh (greed) is dead. I have killed the spider  of the mind.

(S. B. Poetry 2, p. 355, cs. 6 & 5)

687 (5)-The idea is that Krodh (anger) is as  dry as a log of wood. To overcome Krodh is like  cutting a log of wood. Lobh (greed) means attachment to worldly objects. Just as a billy-goat  wanders hither and thither picking up leaves, in  the same way, Jivas too are desperately after  worldly objects and pleasures, and pine with grief  when they do not get them. Hence, not to eat  leaves, that is, not to have desires for worldly  objects, amounts to killing the goat of greed. The  mind spreads its web like a spider. Turning the  inclinations of the mind is killing the spider, as it  were, of the mind.

688 (6)-The words used in `Prem Bani Radhasoami'  of Huzur Maharaj, though not difficult, are  too full of esoteric meaning. What can the intellectuals know of things which are matters of  inner realization ? Here, there is no room for  intellect and cunningness. Here, it is the game of  love.

They weigh everything with their reason and intellect.  They do not get at the reality. They remain  wavering. This path is of Prem (love) and Bhakti  (devotion), and consists in elevating Surat by means of Shabd.

(S. B. Poetry 2, p. 97, cs. 60-61)

689 (7)-Kabir Saheb has said

I regret I did not come across a person whose love for Shabd-Guru is akin to a deer's love for music,  who, on hearing the pipe of the hunter, surrenders  its mind and body and falls a prey to him.

(Sant Sangrah Part 1, p. 31, c. 1)

A deer is enraptured on hearing the pipe, and the  hunter shoots the arrow. This is what a Parmarthi  should be like; then can his task be accomplished.  Until the internal and external bondages are  broken, the Jiva cannot become fit for elevation. And whenever bondages are cut asunder, it is sure to entail some pain.

690 (8)-In no other religion of the world has  any method been prescribed by which the mind  is subjected to jolts. It is only the practices of the  Radhasoami Faith that pound the inner core of  the mind, and this frightens the Jiva. If he does  not get frightened, but conforms to Mauj, believing  that his task cannot be accomplished without the  removal of the bondages in this manner, there is  the possibility of his cleansing being effected quickly.  If, on the contrary, the Jiva gets frightened and  cannot endure, his purification would be carried' out  slowly and gradually. But whenever the cleansing  is carried out, it will be carried out in this  very manner. This religion can be promulgated  openly, only when the purification of Jivas has been  effected to the extent that they become capable of  applying themselves to internal practices.

691 (9)-As a Bhringi (large black bee) remains  in search of a Keet (insect), and by letting the Keet hear its own Shabd (humming sound), it converts the Keet into an insect of its own kind,  so also, the Sants and Mahatmas of yore used to  go about seeking Sanskari Jivas, and giving initiation to them alone, they did not impart instructions  openly like Radhasoami Dayal who is bestowing  His grace and mercy now on all and sundry, but  now-a-days those who have received new light and  education, have become slaves to learning and  intellect, and they do not accept anything without verifying with the help of their learning and intellect. They do not value the teachings unless explained in their own terminology. 

The wit of the wise has failed. The learned got nothing of true knowledge. Intellect and learning  have been baffled. In vain do the intellectuals  strain their brains and beat their heads to get the knowledge about Sants. They want to know Sant  Mat by their intellect, thinking and reasoning.  They can never succeed. They shall be duped again  and again.

(S. B. Poetry 2, p. 71, cs. 143.145)

692 (10)-That spirit or spirituality is some  energy altogether different, is not acceptable to the  intellectuals and the learned. They contend that  the combination of a few different kinds of energy  produces a new energy called spirit, which becomes  extinct after death. They are mistaken.

693 (11)-All the energies, such as heat, light, electricity, etc., have their respective reservoirs,  and so, there must also be a reservoir of spirit (or,  spiritual energy). Many such souls have been born  these days as have given an account of their  previous lives, and as such, it goes to prove that  what intellectuals and learned men profess is wrong.  Scientists assert that there is heat in the atmosphere  and that is why there is burning sensation, but  they are quite ignorant as to how it happens and  what its cause is. They assert that gravity acts  on mass. Ether has no mass, and gravity has no  action on it. If everything could be shorn of mass, the force of gravity would become ineffective. How,  then, can the force of gravity be superior to all  other forces ? Spiritual energy alone dominates over all and exercises control over everything. 

694 (12)-Such people are only slaves to learning and they would not listen to what others have  to say. They accept only when they are explained  through the media of learning and intellect.  Therefore, Sant Mat is explained to them on  scientific lines, using the terminology of their learning. The Sants of yore gave out discourses  in simple language, but things will now be explained  scientifically.




 695 (1)-In Bachan No. 250 of Sar Bachan Radhasoami (Prose), it has been stated that if a person has met the Perfect Sat Guru, performs His  service, attends His Satsang and has love for and  faith in Him, but before he fully achieves his  object, that is, gets any inner realization, the Sat  Guru departs, then he should, if he is keen to  attain the goal, cultivate the same love for and  faith in the succeeding Sat Guru, that is, the one  appointed by the departed Sat Guru, and should  perform His service, attend His Satsang and consider the departed Guru to be present in Him'.  696 (2)-By `attaining the goal' is meant that  Surat has effected its ascension within, substantially.

697 (3)-Further, in the same Bachan it has  been said that `as regards faith in the past Sat  Gurus, it is infructuous for the reason that no love  can be generated for them, since one has not seen  them nor attended their Satsang. If one has not  met the Sat Guru, there can be no devotion to His feet. Therefore, an earnest and zealous devotee  ought to devote himself to the manifest Sat Guru,  i.e., Sat Guru of the time, and should make no distinction between Him and the previous Sat Guru except as regards the bodily form, and thus have his work accomplished.,

698 (4)-The two parts of this Bachan appear  to be somewhat contradictory to each other, and  people argue over it and say that this Bachan is  intended only for those who did not get Darshan  of Sat Guru, and since they themselves had been  blessed with Sat Guru's Darshan, Satsang and  Sewa, it was not necessary for them to adopt a  second Guru, but it is a mistake on their part  to say so.

699 (5) - In this Bachan there is instruction for  both, - those who met Sat Guru but could not  attain the goal, and those who could not meet  Sat Guru. `Faith in the past Sat Guru is infructuous is an instruction meant for those who have  not met Sat Guru. This statement appearing in  the middle of the Bachan, though it refers to  something else, is not without relevance to those  who met Sat Guru but did not attain the goal.  In fact, the two are very much interlinked. Had  there been no such apparent lack of agreement between statements made in this Bachan, no elucidation would have been necessary. In short, those  who have met Sat Guru but have not attained the goal, and also those who have not met Sat Guru,  both are in need of the Sat Guru of the time.

700 (6)-Be it known that this Bachan is a  reply to Lala Sudarshan Singh's question which he  put to Soamiji Maharaj in a letter. Soamiji  Maharaj asked Huzur Maharaj to draft a reply,  and what Huzur Maharaj wrote in reply was read  out to Soamiji Maharaj On hearing it, Soamiji  Maharaj said, "This is all right. Send it to  Sudarshan Singh".

701 (7)-After the departure of Soamiji Maharaj,  Satsangis started paying obeisance to Huzur Maharaj  and regarding Him as Guru, but Huzur Maharaj  would not approve of it. Then Lala Sudarshan  Singh Saheb submitted to Huzur Maharaj that he  had with him a letter written by His gracious self wherein it was stated that he who has not attained  the goal, stands in need of the Sat Guru of the  time. Lala Sudarshan Singh also produced the  letter before Huzur Maharaj. This is the very same  Bachan.

702 (8)-In this Bachan it has been given out  in unequivocal terms that `When the Sat Guru of  the time departs, He appoints someone as His  successor in whom He reincarnates', or, in other  words, He reincarnates in His Nij Ansh, not in  anyone else. But people neither read nor like to  read this Bachan. Out of obstinacy and for fear  of loss of prestige, they do not obey it nor follow  the Sat Guru of the time. They will have to willy  nilly accept it in the next life.

703 (9)-Question : Some say that when Sat Guru departs, His Surat reverts back to Sat Lok. Then how can it enter another body wherein a spirit is already present ? 

Answer : Currents come one after the other  from the reservoir in the same way as do the  waves from the sea (you all saw at Karachi how  waves follow one another). It is a different matter  if the Current itself ceases to come, but that won't  take place, since it has been ordained that the  entire creation (humanity) will be redeemed.


The Beloved Guru today redeems the entire creation.

 (English Prem Bani, p. 216, c. 1)  

 704 (10)-If one is desirous of recognizing the  Sat Guru, one should associate with Him for  sometime. Of course, He does not show miracles.  He can be recognized by the withdrawal and  ascension of one's own mind and Surat. In Satsang,  neither there is nor there ever was, any display of  jugglery or legerdemain, although He does sometimes give indication of His eminence and greatness.  If somebody wants to test Him he can do so in  the manner as was done in the past in the times of  Huzur Maharaj and Soamiji Maharaj, but out  of obstinacy people do not follow that Bachan.  They say that it is not the Bachan of Soamiji  Maharaj. This is a mistake on their part. Its reply  is contained in paragraph six and seven of this  discourse.

705 (11)-Question : In this very Bachan it is  written, "When the Sat Guru of the time departs,  He appoints someone as His successor in whom  He reincarnates, but when such is not the Mauj,  He returns to His original abode". Huzur Maharaj  must have appointed His successor at the time of  His departure ?

Answer : Yes, Sants are ever incarnate. There  is no such time when Sants are not present here.

706 (12)-Question : This is true of hidden Sants. Why is the issue of manifest Sants being mixed up with that of hidden Sants ?  Answer : After the departure of Sat Guru, one's  elevation of Surat can be effected within Pind by  means of Satsang and Abhyas even without a Sat  Guru in manifest form and the task of the Jivas  continues to be accomplished as before. We all  are brothers, and we all attend Satsang and hold  discussion together. Sat Guru also will manifest Himself when necessary.




707 (1)-Pure understanding as required in  Parmarth is hard and difficult of attainment. To  consider oneself perfect after having performed  only a little of Parmarth is sheer stupidity and  ignorance on one's part. In other words, to be  ignorant, and all the same to consider oneself all  knowing, is what constitutes Jahal_Murakkab Jahal  Murakkab (compound ignorance).

708 (2)-So long as the Jiva is seated at the  plane of Antah-karan, where all the evil propensities of the mind are present, his understanding  is childish and boorish. He should be asked  "What do you preach and teach others ? It is  none of your concern to try to make others understand; He, whose concern it is, will Himself  do it. It behoves you to mind the welfare of your  own soul".

709 (3)-In Parmarth, learning, intellect and  cunning are of no avail. One should give up  attachment to one's wife, progeny, and belongings  for some time and apply oneself to Satsang  diligently, then only will one come to know what  Parmarth is.

710 (4)-There are some Sadhus and householders  who, having acquired a superficial knowledge of a  few things here and there get to preaching to  others; they have not steadied their own mind but  are ready to make others steady. They do not  have water for themselves but are generous enough  to distribute milk to others. Such people are often  deceived. Learning, intellect and cunning are also  an obstacle from Kal.

Knowledge and learning is also an object of pleasure. Attachment to it is not good.

(S. B. Poetry 2, p. 80, c. 37)

711 (5) -There is, firstly, a condition marked by  zeal and ardour, that is, one in which the devotee  sings the glory and praise of Radhasoami Dayal  with natural zeal and ardour, which, of course,  constitute His real Sewa ( service or devotion ).  Such a devotee is a recipient of mercy. In this  condition there is no trace of ego or I-ness and  whatever happens, is all manifestation of Radhasoami Dayal's Mauj. But, the other condition is  that of learning, intellect and cunningness. People  take to hair-splitting of trifling matters; they would  say, for instance, that Brahm is Maya Sabal (alloyed with Maya), he is this and that. These  are all doings of the ego. Can this condition  compare with the other ? Here, in the latter there  is diffusion of ego, while in the former there is an  expression of love.


(Prem Bani I, VII 1/ II 2, 4)

My mind has become enchanted on hearing Guru's Bachans. My love for the holy feet of Radhasoami  has now enhanced.

712 (6)-In Persian, it has been said-


A person who knows nothing, yet thinks that he  knows everything, ever remains in a state of  ignorance, whereas a person who knows everything,  yet considers that he knows nothing, gallops the  stead of his joy into the firmament and attains  everlasting happiness.

713 (7)-In short, the malady of Jahal_MurakkabJahal Murakkab ( compound ignorance) is very grave. If nothing else, then one starts composing  poetry and making rhymes. This is not the way  of devotion. To perform Bhakti of Radhasoami  Dayal, to behave in all humility, and to apply  himself to internal and external Satsang, is what  behoves a Satsangi. But, it is a different matter  where Mauj is at work. There, one sees the  Supreme Being everywhere, and the ego has no  place.



714 (1)-Often Satsangis desire to have Darshan  within. The desire is good, no doubt, but Darshan  of the Perfect Guru can be had at a high plane  only. Surat will be extricated when one's  spirituality is enhanced, otherwise, one will fall ill  or die.

715 (2)-Sometimes, one gets Darshan in the  state of dream when Surat is withdrawn to a  greater extent. But, the real Darshan is to be had  at a stage still higher up. One should go on making  prayers and supplications, which will be granted  only when one has acquired the requisite fitness.  That Darshan is never had at a lower plane.  Whenever it is had, it brings about a cyclic change  in the condition of one's Surat; a commotion sets  in within the body. If one is taken ill so seriously  that one becomes bed-ridden, one's body gets  dried up, and the mind is pulverized to extreme fineness, or if the tightness of circumstances is such  that one is so completely ruined that one's heart  begins to palpitate and the bosom begins to tremble,  then, of course, Darshan of the Lord can be had. 

A sound of great magnitude arose within; heart overflowed with intense fervour and yearning. When  the bosom burst, and the heart was broken to pieces,  I was blessed with the Darshan of Radhasoami.

(S. B. Poetry 1, p. 170, cs. 7-8)

Withdrawal of the spirit-current is what constitutes bursting of the bosom, like the current receding during illness.

716 (3)- Therefore, it is better that one continues  with one's spiritual practices at the plane where  one is presently located. One should, of course, be  hopeful of spiritual progress. When the time comes,  one will have that real Darshan also One should  always cherish a longing within for the Darshan of  that captivating and refulgent form. 

Heart-ravishing is Your Nij Rap (Real Form). Let it be reflected in the mirror of my heart.

(English Prem Bani, p. 81, c. 4)

717 (4)-In this way, when one applies oneself  to Satsang and Abhyas to some extent, one acquires  the right understanding and comes to realize how  tremendous the task is, and that whatever happens,  does so by the grace and mercy of the Supreme  Father, for otherwise, one is quite powerless. Whatever Parmarthi benefit one is getting at present,  one should consider it as a piece of good luck and  should, all the time, go on offering the Lord grateful thanks.



718 (1)-Whether one has received initiation or  not, but if one's Surat and mind withdraw and  ascend to Sahas-dal-kanwal the moment one comes  in the august presence of Sat Guru, it is an  indication of perfect Sanskar. It is a different  thing altogether. Withdrawal of Surat and mind taking place when one is afflicted with some disease,  and one's body and mind wither away, and when  each bone of one's body is reduced to dust, as it  were, then it indicates a Sanskars of a lower category.  If one engages in Bhajan, Satsang and Sumiran of  Nam day and night, without there being any withdrawal of Surat and mind, then it is reckoned only  as Karma. It is good, nevertheless, and one should  go on doing that. One day, a state of withdrawal or concentration will also be attained. And he,  who has perfect fitness and whose spirituality is  sufficient, is a Suratwant; his withdrawal is effected no sooner than he comes in the presence of Sat  Guru, and on getting Darshan within, his love and  faith are awakened. Such a one is a Sanskari  (fitted and deserving).

719 (2)-Question : Is Gurumukh alone such a Sanskari that his Surat and mind withdraw as soon as he gets Darshan of Sat Guru, or there are other Jivas also of this order ?

Answer : There are others also, but very few.



720 (1)-To offer whole-hearted thanks with pleasure even under adverse circumstances, rather, to become so drenched and absorbed in the bliss of the holy feet of the Supreme Being that one becomes oblivious of pleasure and pain, is what constitutes conforming to Mauj. 

In His grace and mercy, Sat Guru may give you  honey. If He thinks proper He may give you  poison. You should cheerfully and gratefully accept  whatever He gives. You should drink it up and say, "Sat Guru be praised ! My Sat Guru be praised !  He shall surely redeem me from the ocean of  existence."

(English Prem Bani, p. 276, cs. 7-9)

721 (2) -Anecdote - A man and a woman, both  devotees, used to visit a certain Mahatma. They  rendered him great service and performed his  Bhakti (devotion). One day the Mahatma, with a  view to testing them, said that he wanted an  offering of their son; they should make the  sacrifice by beheading the son with their own  hands, but if any tears were shed, the sacrifice  would be of no use to him. They both agreed  to it with pleasure. When the boy was told  about it, he too consented to it with great joy  and happiness, rather, praised his good fortune  that his body was being placed at the service of  his parents and Guru. Thereupon, they presented  themselves before the Mahatma. The mother held  the boy by his hands and feet, and the father was  about to strike with the sword when tears rolled  down the cheeks from the left eye of the father.  Instantly, the Mahatma said that the sacrifice had  been defiled. The man submitted that his right  hand was engaged in Sewa and the left hand was  idle, and because of that his left eye was weeping.  On hearing this the Guru was pleased and he saved  the boy, and cast his benign glance on all the  three of them.

722 (3)-The point to be stressed is as indicated below-


Honour or dishonour whatever befalls you, consider  such to be the Mauj, and keep on performing  Bhakti.

(S. B. Poetry 1, p. 320, c. 16)

One has to face dishonour and humiliation on the path of Bhakti, and hence the above statement. Where, then, is the room for why and wherefore ? One will have to regard honour and dishonour alike. Unto this it has been said

Know that the path of devotion is delicate. Neither is there desire nor desirelessness. What is there,  is to be absorbed in the devotion to the Holy Feet.

(Sant Sangrah Part 2, p. 92, 2911)  

723 (4)-There should neither be desire nor desirelessness, that is, neither attachment nor  aversion, but only plain and simple nature. It is  when one gives up all worldly hopes and expectations and becomes free from all desires that one  will be able to conform to Mauj, otherwise, so  long as there is bondage, one cannot conform to  Mauj.

724 (5)-As the entire heap of hay is reduced  to ashes on putting a spark of fire on it, so also,  all the evil propensities get annihilated or are done  away with where the current of Mauj is manifest.  In such a case, one's behaviour within and without  will be alike. It should not be that one speaks  about Mauj outwardly but, internally, one is ready  to fire the cannons of anger and enmity.

725 (6)--The case of true devotees is quite  different. As a cuckoo leaves its young one in the  nest of a crow, and calls it away by singing her  notes when it is grown up, so also, devotees are  born and brought up in all parts of the world,  but when the time is ripe, the Sat Guru makes His  advent here and by imparting the secrets of Sat  Desh, takes them away with Him.

726 (7)-In short, to conform to Mauj in adverse circumstances and to remain steadfast on the path  of devotion is the task of the brave. And to those,  who are cowards, Bhakti is pleasing only for so  long as they are entertained and eulogized, but the  moment their GadhatGadhat (mending and correction)  starts taking place and things go against their  wishes, they get ready to run away. That Bhakti  is laudable which remains firm even in adverse  circumstances, rather, in it the devotee forges  ahead.

Love and devotion swell up like the rivers in spate during the rainy season, but that river alone is  laudable which runs deep even in hot summer.

(Sant Sangrah Part 1, p. 34, c. 2)

 It is hard to practise Bhakti. It is not a coward's job. He who severs his head with his own hand, attains True Name.

(Sant Sangrah Part 1, p. 35, c. 6)



727 (1)-The effect of Abhyas is that the practitioner's Surat and mind should concentrate and  withdraw. Tyag (renunciation), Vairag (detachment), Yoga, Gyan, Dhyan, honest and clean living  are all accessories, but the real aim and object of  Abhyas is that the withdrawal of Surat and mind  should take place. Some practitioners get perplexed  as to what the matter is that inspite of their getting internal bliss and the withdrawal of their spirit-current, they fail to have a clue or realize as to how further progress can be made and when the destination will be reached, as there is no end to the vagaries of the mind.


The ocean is unfathomable, and the waves arising within are endless. Darya Saheb says that save  the Omnipotent, who is there to ferry one across  this ocean ?

728 (2)-Some withdrawal also takes place in  the case of poets who compose poetry. How greatly  people honour them, and how great is the status  of Yogis and Yogeshwars ! The secrets of the  three worlds are known to them whereas the reach  of Sadhs and Sants is inconceivable, boundless and unfathomable.

729 (3)-People think that to gain access to the  sixth Chakra is easy. Let them penetrate a little  within, and then they will know; it is not a child's  play. One has to die whilst alive. Surat has to be  extricated from every nerve, joint, pore and limb  of the body, and from the heart, the vitals, the  lungs and the liver and from wherever else it has  become enmeshed. Which organ or aperture of  the body is there from which Surat is not extricated at the time of death ? During Abhyas, too,  one has to tread the same path. This sort of  condition takes place only when the ascension of the major part of one's Surat is effected. Guru is one's helper and He accords help to one now and then. Kabir Saheb has said-


Do not waver, O Hans (devotee) ! Have trust in me. I will vanquish and annihilate Kal, and will ferry you across the ocean of existence.

 O my Saheli ( friend) ! Do not be disheartened.  I will show you this side as well as that side of the  world. I will elevate your Surat along the current  coming from above. I will ferry your boat across Shabd. Enshrine Guru in your heart. Hear resonance  of the Dhun of Nam within yourself. Billows after  billows rise again and again with limitless eddies whirling round. By grace and mercy, I reach Daswan  Dwar. Radhasoami has ferried me across.

(S. B. Poetry 2, p. 237, cs. 3-7)

 Fighting between two forces, never to yield,  leaves not a warrior the battle field.  Within him neither hope nor desire lies whether he lives or whether he dies.

(Sant Sangrah Part 1, p. 48, c. 2)   

Now there is no choice but to fight; to turn back is out of question because you are far away from your  home. 0 brave one ! do not hesitate to place your  head in the hands of the Lord.

(Sant Sangrah Part 1, p. 48, c. 3)

This path is very crooked. None finds it smooth  and easy. If the mind gives up its wandering, Darshan of the Lord will be had instantly.

 (Sant Sangrah Part 1, p. 9F, c. 49)

 Curb the mind and control brutish tendencies. Give up pleasures of the senses. Exercise control on slumber and idleness. Listen to Shabd intently in the company of Guru. Attend Satsang daily, and have Darshan of Guru.

(S. B. Poetry 1, p. 464, cs. 1-3)

730 (4)-They, whose spiritual advancement is  the pleasure of the Lord, experience great heat at  the time of withdrawal of their Surat. On going  through the biography of Ramkrishna of Bengal,  I came to know that he used to remain immersed  in water up to his neck for some time during the day. The category of those, who are Tekis Tekis,  that is, who perform a little of Satsang and Abhyas  only as a matter of routine and keep lying like an  ox, is different. The condition referred to above  is in respect of those who make internal spiritual advancement.

731 (5)-Whenever one acquires the requisite  fitness, one experiences bliss and withdrawal of the  spirit current within. Only the valiant derives the  thrill of the battle, not the coward. Similarly, a devotee alone finds pleasure in adverse circumstances and mental and physical afflictions, whereas  a Swarthi ( self-seeker) runs away in fear. Bhimsen[47] found no pleasure unless an arrow had pierced his  body; and Bhishm Pitamah[48] used to prepare a bed  of arrows and sleep on it. This is valour or  heroism.

732 (6)-The point being stressed here is that  the secrets of the human microcosm are unfathomable and endless. Those wanting in the requisite  fitness cannot understand this at all. Great many  observances and abstinences have to be practised.  One has to be very cautious even about eating and  drinking. There was a certain person who gradually  gave up taking food altogether. Formerly he used  to take about a pound of food, then he came down  to a half and then to a quarter, and then to one  eighth. Eventually, he gave up food altogether,  subsisting on milk only, but that, too, he relinquished after sometime, and subsisted on half an ounce of milk only. One day he got Malai Malai  (clotted cream) and gulped one pound of it. He  went mad.

733 (7)-Similarly, a practitioner also has to be  careful about eating and drinking. If he accepts  any article of food from a worldly person or eats  something not comprising his normal diet, it does  surely harm him. As drugs and liquors are  intoxicating, so also has food its intoxicating effect.  If a practitioner takes too much of it, there is a  danger of his going mad. When Mohammedans  break their Roza (fast), they first take light drinks,  then take one or two dried dates, and then gradually  come to cereal food. If they take solid food  immediately after their fast, there is a danger of  its proving harmful.



734 (1)-When Karmas gather momentum, all  sense and understanding vanishes and the poor  Jiva becomes helpless; he cannot do anything.  When a drunkard takes wine, he loses all sense and even becomes unmindful of his body, so also, the Jiva becomes helpless when the fruits (consequences) of Karma become manifest.

735 (2)-When the Jiva passes through the  sphere where the impressions of Karmas lie, the  fruits of the Karmas become kinetic and they have  to be reaped. Kal, Karma, Mana, Maya and  Indris (senses, internal and external), all have to be  faced. One should always be careful, for there is no knowing as to when they would show up.  Many such cases are known to Satsangis. When  the fruits of Karmas become manifest and it is  found that one is no longer fit to stay here, one  is segregated from Satsang; when one's Karmas are  exhausted one will come back to Satsang.

736 (3)-It is the nature of the mind to find faults with others and to overlook its own. Those who are sincere, feel very grateful if somebody points out to them their shortcomings.


(Prem Bani 4, XL/42)

O my dear friend ! Be kind enough to point out  my shortcomings.

737 (4)-All the impressions formed within  make their appearance at the time of death. This  is what constitutes Dharma Rai-Is account-book or  record. The cycle of Karmas is going on. When  the Karmas of a region as a whole become  kinetic, then epidemic, disease and violence etc. break out.

738 (5)-Question : For how many years does  one have to suffer the consequences of Karmas ? 

Answer : There is no hard and fast rule about  it. One suffers according as one's Karmas are.  Some are made to leave the body as a consequence  of Karmas. Some are thrown away from the  Satsang. For example, some turn Christian, some  join this religion or that, the condition of some becomes such that their mode and code of living,  and their profession and avocation change  completely. Although the Surat remains the same  and the body is also the same, yet, life with them has  changed. When the toll of Karma has been paid  off, they are attracted to Satsang again.



739 (1)-The Mauj of the Supreme Being is  unique. He, who comes to realize and recognize  it, becomes fearless and solely dependent on mercy.  Thenceforth, his worldly dealings become confined  to the bare minimum. To conform to Maui is the  gist of all, and the rest is all secondary. For him,  whose condition is like this, mercy is ever with  him. The Supreme Being is the reservoir of mercy;  in His region there is nothing but mercy. Pain  and suffering that one has to undergo in accordance  with one's Karmas are also aimed at effecting one's  purification and correction. Protection is vouchsafed to everyone befitting the grade and status  of each.

740 (2)-When one truly comes to realize Mauj,  and sees the Supreme Being present everywhere  and one's condition goes on changing. Mere  intellectual understanding does not do. So long  as one is hopeful of, and dependent on, one's own  exertions and worldly help and support, one can never conform to Mauj. Mercy is always with one  who has realized Mauj, though one might be committing errors of omission and commission at  times. So long as there is ego, perception of Mauj  cannot be had, and this very ego or pride of the  mind is undesirable in the path of devotion.

O dear ! Give up pride and egotism, and keep the company of Guru. So long as you do not give up pride, you will be in trouble.

(English Prem Bani, p. 206, c. 1)

741 (3)-When one's ego is removed, devotion  end humility are engendered in one. As the  mother protects and takes care of her child, so toes Radhasoami Dayal look after His devotee.  When the devotee realizes that Radhasoami Dayal  s bestowing mercy on him in spite of his being  devoid of all merit and capability, he becomes truly meek and humble, and considers himself lowly and worthless, and offers his whole-hearted  thanks. This offering of thanks is itself of the  form of Prem and Saran. The devotee will be  granted abode in the immortal region only after he  has surrendered his body and mind. Radhasoami  Dayal is a great giver of gifts and is extremely  merciful, but He will bestow His mercy only  when the devotee becomes meek and considers  himself worthless.

742 (4)-Although Yogis and Yogeshwars had  reached the top of the three Loks (worlds), yet,  since they did not consider themselves humble and  worthless, they remained deprived of admittance  into the August Presence. For this reason, in the  beginning, Radhasoami Dayal shows and convinces a devotee that he really possesses no merit and  capability in him, and whatever Parmarthi practice,  he performs, are only by the Mauj and mercy  of the Lord. Thus, the root of his ego is severed  and a perception of Mauj is had.



(Bachan No. 74 of Sar Bachan Radhasoami Prose Part II)

743 (1)-To feed a Sadh without love and regard for him means that if the person, who neither has any regard for Sadh nor is himself a devotee, that is, who is a worldly person, feeds the Sadh, then it is harmful for the Sadh, and, as for that person it is undoubtedly beneficial.

744 (2)-All the things that we touch or that  are in our possession, imbibe some effect of our  ego. Therefore he, who uses the articles that  belong to another person, receives the impress of  the latter's spirit through the medium of those  articles. Now, if the latter person happens to be a Parmarthi, the former, by using his articles, will  imbibe Parmarthi effect Reciprocally, the spirit  of the person using the articles will influence the spirit of the possessor through the medium of those  articles. It being so, if the person who offers food  happens to be a worldly person, the Sadhu Parmarthi) who partakes of the food will also  receive worldly effect. This is harmful for the  Sadhu. But since the Sadhu is an Abhyasi  (Parmarthi), the effect produced on the person who  offers food will be Parmarthi. In this way, it is  gainful to the worldly person and detrimental to the Sadhu.

745 (3)-The proof in support of the fact that  all the things which are in our use or in our  possession bear some impress of our ego is that  everything is done with the energy supplied by our  Surat, and as such, all the things that belong to us  are an exchange of work done with the energy of  our Surat. For example, if one gets a salary of  fifty rupees per month, then this amount is equivalent to one month's labour put in with the energy  supplied by one's Surat. In other words, work  taken in exchange of fifty rupees is equivalent to  the energy of Surat which has been spent. It show that all the things we possess bear the effect of our  spirituality on them, because the attention of our mind is attached to them.











 746 (1)-He, who is a true seeker, alway  remains in search of true Parmarth and of obtaining  true benefit. He does not get peace unless and until he is fully convinced. This stage of enquiry and search is also good, and when one comes to know of the inner secret, one secures Parmarthi bliss and pleasure on performing Abhyas, which then become one's prop and support. 

Go on making a thorough search for a Perfect Guru till you meet Him. The time passed in search is  not wasted, it counts as time devoted to Sadhan  (spiritual practices). When you meet the Perfect  Sat Guru, serve Him with love and faith. He will  then bestow on you the gift of Nam. Go on applying  yourself to the spiritual practice of Nam. By the  power of Nam, you will attain Mukti. Without Nam,  you will be nowhere.

(S. B. Poetry 2, p. 40, cs 11-15)

747 (2)-First of all it is necessary to have  Parmarthi desire. When the desire is strong and  union is attained, then is engendered love. In the  beginning, Satsang, Sumiran, Dhyan and Bhajan  are performed as a matter of routine, but when  Prem dawns, there is no need of observing the schedule, because one remains imbued with  remembrance day and night. 

Prem knows no rules. When the mind is absorbed  in love, who cares to remember the day or date that  may be auspicious ?

(Sant Sangrah Part 1, p. 38, c. 12)

748 (3)-So long as one adheres to schedule  and is dependent on bliss, there is the strengthening  of ego, as it were. As one takes food for the  maintenance of one's body, and it imparts a feeling  of tranquillity and comfort, so also, in the beginning,  internal bliss acts as one's prop and support, and  when one does not get it, one feels perturbed, but that, too, is for strengthening one's ego. After  that, follows the state of a fish in water. One feels  peace and contentment in the bliss and pleasure one obtains in the beginning. It is good to have  peace, but one should not feel satiated. One  ought to go on awakening longing and yearning.

I associate with Sadh and enjoy the bliss of Shabd  to my heart's content I have developed intense love  for the Holy Feet. I yearn for His Darshan. I am  restless for repairing to the Abode of the Beloved.  I daily have Darshan of Sat Guru and thus make  my mind patient and steady. May my Surat soar  higher and higher enjoying the bliss of the Shabd  and beholding the spectacle of various celestial  regions on the path and, in the end, may get rest and  repose in Nij Ghar (Original Home).

(English Prem Bani, p. 94, cs. 7-9)

749 (4)-In Abhyas, one first gets bliss, which  then disappears, and one becomes perturbed as to  what the matter is. Actually, it is a sign of mercy. It awakens yearning and craving and helps one proceed onward.

750 (5)-As a drunkard takes only a sip or two  in the beginning, but goes on increasing the  quantity gradually, so much so, that a stage is  reached when the peg and the bottle always remain  handy, so that he may gulp it whenever he likes.  In like manner, a devotee should let his Surat have  a taste of the bliss of nectar, and the pleasure and  intoxication should go on increasing day by day,  and he should remain constantly engrossed in Dhyan (contemplation) like a drunkard remaining  drunk all the time. This signifies another stage.

751 (6)-In the former stage there is the nourishment of ego, and one's prop and support is bliss,  whereas in the latter stage, one remains engrossed  in Dhyan all the twenty-four hours. Prem is lying  hidden farther ahead. In other words, this too is  not the stage of perfect Prem (love). It is only on  having Darshan that such Prem is engendered. Until such time that union is achieved, it is only the support of bliss.

752 (7)-First, there is desire, then comes indispensability or a sense of need, after which  dawns a state of intoxication and, finally, love is  engendered. 

My love for Guru has grown very intense. I withdraw my Surat and place it at the Holy Feet.  Darshan (glimpse) of Sat Guru captivated my eyes. My love is enhanced every moment.

(S. B. Poetry 1, p. 233, cs. 1-2) 

  753 (8)- In other words, when even the eyes which are having Darshan, have been captivated, what then remains is love, and nothing but love. This is the stage of perfect love.

I he red glow of my Beloved is visible everywhere. Wherever I glance I find my Beloved there. I went  to see His red glow, and I became red myself.

(Sant Sangrah Part 1, p. 59, c. 2)

 When Guru manifests Himself in human form, He  draws and raises your mind. He helps you proceed  further. Your mind, asleep for ages, will then  awaken.

(S. B. Poetry 1, p. 447, cs. 13-14)

754 (9)-When the mind awakens, it will proceed  within, the lock at the third Til will be broken,  union with the Holy Feet will be attained and  Prem will be engendered. The status of Prem or  Ishq (love) is very high. There is no room, then,  for ego. So long as one is located at the plane of  Antah-karan or ego, one remains devoid of love  and one's Karni (spiritual endeavour) continues to  be of no avail.


(Prem Bani 3, XX/6, 1)  

All Karni (spiritual endeavour) without Prem is dry and vapid; I find it tasteless and disagreeable outright. Be gracious to bestow the bliss of Dhun  within.

755 (10)-One more aspect of love yet remains  to be described, which is now being done briefly.  It pertains to covers or vestures. There are five  such vestures, out of which the vestures of the  body and the mind are very strong, and these have  to be removed. In other words, one's body and  mind become shattered to pieces, each and every  bone is reduced to dust, as it were, and the body,  mind and senses wither away. Then does love  dawn, Shabd becomes audible and internal elevation  is effected. 

I have met the most exalted Guru, who imparted secrets of the fourth Pad (Lok or Region). I will  now enjoy the bliss of Shabd. I am afflicted with  a lethal wound. My mind and body are being sawed. How can I keep alive ? I am despaired of life.  Then Guru showers unique Daya (grace and mercy)  upon me. He initiates me in Shabd. I elevate my Surat to the mansion in Gagan, where I go a-hunting all the time.

(S. B. Poetry 2, p. 348, cs. 3-7)

756 (11)-The wound outside is not permanent.  When the spirit-current withdraws, Maya writhes  and rolls restlessly, and that causes burning. When  the current again descends, the burning vanishes  and the wound is cured. As regards the inner wound, when the current of Nam or of higher spirituality contacts it, one finds peace and one's heart is filled with serenity.

May Sat Guru be pleased to look after we now, so  that the wound of my heart be healed up ! May He  bless me with the essence of the true and real Nam  (Name) ! May I daily apply this balm of Nam to  my wound ! May Radhasoami Himself treat me  I offer myself as sacrifice to Him.

(S. B. Poetry 2, p. 130, cs. 5-7)

757 (12)-By mercy all attachments and bondages are cut asunder For instance, if one has  great affection for one's son, then the son turns quarrelsome, and his behaviour becomes  uncontrollable, and he replies back on the face.  On account of this, one feels aggrieved at heart  and a feeling of hatred arises within instead of  love.

758 (13)-If one happens to be inordinately  attached to one's friends etc., then when one's  attention withdraws from them also and turns  inward, so much hatred for them is developed that  all those friends and well-wishers appear to be  the agents of Yama.

759 (14) -The idea, in short, is that one should  go on making efforts and endeavours. Of  course, nothing can be accomplished by one's own  exertions, for everything is accomplished as a gift  from the Lord and by His grace. Hence one should  go on making efforts and endeavours relying on grace and mercy. One will oneself see one's  salvation being worked out during one's lifetime.



760 (1)-There is no such posture of Bhajan in  any other religion as has been enjoined in Radhasoami Faith. This posture is natural, and its  hidden secret is that when one sits for performing  Bhajan, one forms different circuits, as it were.  The first circuit formed is from the feet to the back,  the second from back to shoulders, the third from  shoulders to ears and the fourth is from ears to  eyes. At the time of descent, Surat came down circumambulating and forming circuits, and likewise  does it ascend.

761 (2)-There are three currents in Pind, viz., Ingla, Pingla and Sukhmana. The subsidiary currents on the left and right withdraw first, and when these two currents meet at the seat of Surat, a single current proceeds from there.

762 (3)-As, when the two terminals of an  electrical circuit are joined, the current of electricity  flows, so also, when the two currents on the  left and right meet at the seat of Surat and  become one with Sukhmana, then the current rises  upward.

763 (4)-The two ends on the left and on the  right of the circuit make the two poles; one is  positive and the other negative. When the circuit  is completed, the current of electricity flows. In  other words, in order that the current of electricity  may flow, it is necessary to complete the circuit  first; and the greater the number of circuits, the  smoother the flow of the current.

764 (5)-The posture of Surat-Shabd Yoga, as  prescribed by Sants, is inherently so very beneficial  that many circuits in the body are formed and the  current of electricity or spirituality begins to  withdraw with ease, whether it may be clearly  perceptible or not.

765 (6)-This posture is known as Kukkut_Asanna Kukkut Aasan[49]; it resembles the sitting posture of a hen. As every limb of the hen remains bent and folded in the sitting position, so also, all the limbs of a practitioner's body remain bent up whilst in the posture of Abhyas.

766 (7)-Bairigin[50] should be used only when one is physically weak and helpless.



767 (1)-The secrets of Radhasoami Faith as given out are abundantly clear.

768 (2)-People often describe the eminence of  true Faqirs and say that on whomsoever they are  pleased to cast their benign glance, his task is  surely accomplished, but they do not know how  those Faqirs acquire such powers. In Sant Mat,  this power is awakened by the practice of Surat Chaitanya.

769 (3) - It takes a person many years even to  acquire a little learning by continuous practice, and  hence the power of Surat, which is of the most  sublime kind and the attainment of which is not an  easy task, will also be acquired fully in many years,  nay, in several lives.

770 (4)-Question : At times the craving and  yearning becomes too strong and one desires that  spiritual power may somehow be attained quickly.  Answer : He who has such craving and yearning  in his heart is also furnished with a hot house  within. As here, no fruit can ripen offseason but by rearing the plant in a hot house,  supplying it with more heat, and by taking proper  care of it, the fruit can be obtained earlier, and as  a juggler sows the seed and produces a full tree in  no time, so also, Sants accomplish the task quickly  under special circumstances, but this applies to the  case of specially deserving Jivas, for otherwise,  normally, it takes four lives to complete the task.

771 (5)-Abhyasis are like students, the Sat Guru is like a teacher, and Satsang is like a boarding house.

772 (6)-Students prepare notes of what is taught  to them in the class. And if something of it is not  understood, they discuss amongst themselves and  have it cleared outside the class. Similarly, if  Abhyasis, out of fear and respect for the Guru,  do not ask Him a certain question, they discuss it  with other Abhyasis when they meet together  and thus get their doubts and misgivings cleared.

773 (7)-Problems concerning boys can be  understood by boys alone. If an elderly person  were to intrude in their fold, they would run away  out of fear. The teacher occasionally leaves the  class room purposely to give the students an  opportunity to discuss among themselves. The  students have an open discussion among themselves.  In like manner, the Sat Guru, when He deems fit,  departs from the world, Satsangis feel shy and  hesitant before Sat Guru. Hence, when He departs,  they meet together and discuss and solve subtle points. This is known as Sadh_Sang ‘Sadh Sang' (association with those who are engaged in devotional practices).

774 (8)-If any point is not clarified in this way,  it is solved by intuition. Radhasoami Dayal is  present within everybody and is rendering help and  assistance internally by His Nij Rup. When it is  His Mauj, He would again function openly in a  manifest form. Students who create mischief in  the absence of the teacher, are punished by caning  and making them stand upon the bench. Similarly,  Radhasoami Dayal chastises, admonishes and  applies beating and mending to those Satsangis  who, during the Interregnum, raise useless doubts  and misgivings and sever their connection with  Satsang. Just as in the absence of the teacher,  students reprimand one another, pointing out that  by neglecting their studies, they are wasting their  parents' money to no purpose, in the same way,  Satsangis also admonish one another.

775 (9)-It is indeed a-matter of great regret if  one does not make spiritual endeavours even after  acquiring a fair amount of understanding of the  Radhasoami Faith. No one is asked to renounce  one's hearth and home. One can, with pleasure,  lead the life of a householder, carry on with one's  usual avocation and also continue to perform  Parmarthi activities. Only two things are forbidden,  one is intoxicants, and the other meat. Also, one  should abstain from the following six things-


If you cherish Lord's Darshan, the six evils you must abandon gambling, thieving, treachery, usury, bribery, adultery.

(Sant Sangrah Part 1, p. 134, c. 21)

and being a Satsangi, to indulge in such activities as are despised even by worldly people, is a matter of great shame.




776 (1)-A person sitting on a machine generating electricity may not be feeling the passing of  electric current through his body, though others  may notice the luminosity of his hair at night and  if anyone points his finger near his hair, a spark  may also pass. Similarly, when the electricity in  the atmosphere and the clouds has a great effect on  the ship, flashes are seen to pass through the hull of the ship and the persons on board the ship.

777 (2) -Similarly, those engaged in spiritual  practices go on making progress and acquiring the  grace of the Lord, though this is not felt by them.  But whenever special grace is bestowed, Shabd, all  of a sudden, begins to resound within or a glimpse  of the Swarup (countenance of the Sant Sat Guru)  is had, and this occurs when the mind and  attention become intensely steady and concentrated.

778 (3) -A person working on a live conductor  is made to sit or stand on a stool having its four  legs made of glass or ceramics (which are nonconductors of electricity). The Abhyasi (practitioner),  in like manner, is made to sit on a stool, as it were,  of which, the two eyes and the two ears constitute  the four legs. And when these four are closed,  the Shabd, full of grace, becomes audible. In  other words, progress in Abhyas is definitely being  made and the Grace and Mercy of the Supreme  Father continues to be bestowed although the  practitioner may not be feeling it frequently.



779 (1)-Days (Grace) of the first rate lies in this  hat the devotee feels pleasure in Satsang and goes  ?n getting detached from the world. His yearning  or attending Satsang goes on increasing. He feels thrilled on hearing discourses and elucidation of  the tenets and principles of the Faith or the genesis  of the creation. He further cherishes the desire that  more and more discourses be delivered so that the  Faith may be explained more elaborately and he  may fully comprehend it and develop a keen  longing for the Darshan of the Supreme Father  Radhasoami Dayal, and he may get more and more  bliss in the Abhyas he is initiated in, so that his  eagerness to devote all his spare time to Abhyas  and Satsang may increase all the more. All this  constitutes Daya (grace) of the first order.

780 (2) --The next grade of Daya is that in  which the devotee takes pleasure in attending  Satsang, has acquired some detachment from the  world, has come to like the discourses of Satsang,  desires to understand the subtleties of the Faith and  has realized the importance of working out his  salvation, but, notwithstanding that, his mind and  Surat do not apply to Abhyas as they should, inspite of his sincerely wishing to obtain internal bliss and Darshan of Radhasoami Dayal Such a devotee is deserving of Daya.

781 (3)--In short, the engendering of a sincere  desire for Parmarth is a true indication of Daya.  It should be understood that the seed of Parmarth  (spiritual welfare) has struck its roots. At some  time, it will sprout forth with branches and foliage  and will blossom and bear fruits.

782 (4)-A devotee who is a recipient of the  Daya of the first order described above, should  know that the seed of Parmarth has already  sprouted and the branches and leaves are about to  appear. If one is convinced at heart of the need  and value of Parmarth and at times also feels an  urge for performing Abhyas diligently, it also  indicates that the root has struck deep in him and  one day will certainly sprout forth and branches  and leaves will come out.






783 (1) -Question : Satsangis, who, in the time  of Huzur Maharaj, regarded only the taking of  Prashad and Charnamrit as Parmarth and who  were graciously looked after by Him like small  children, then could not get any help within. Now,  that Huzur Maharaj has departed, what should  they do ? They are yet in need of external help to a great extent like small children, whereas You say that they should apply themselves within. But, if a child, who subsists on milk only, is given bread instead, then how can he eat it ?

Answer : He should drink the milk of Shabd  within. If the child has sucked in too much milk,  then the parents stop giving him milk for some  time in order that the last feed may get digested.  They let his body develop slowly and gradually,  for if his body grows too fast, he will be called  a monster. Similarly, when the proper time comes,  all external activities will be resumed.

784 (2)-Many Satsangis who used to dance  before Huzur Maharaj, and depend on Charnamrit  and Prashad, now say that their spiritual progress  has come to a standstill as Huzur Maharaj has  departed. They are mistaken. His departure was  by Mauj, and there was benefit in it. Had He not departed, then how could have Satsangis met  together and the subtle points about the Name and  Form etc. of Radhasoami Dayal could have been  clarified ?

785 (3)-Satsangis were becoming extremely  extrovert and superficial. They blindly adhered to  Charnamrit and Prashad. Hence, it was the Mauj  to divert their attention inward. Now, they may  be asked how it is possible that when, at the time  they were knocking about their head in the world,  the Lord pulled them out from there, accorded  them protection and care, and attracted them to  His holy feet, He will now forsake them.

786 (4)-How can they imbibe the colour of  Satsang if, even after joining it, they do not give up  their adherence to old beliefs and customs ? Of  course, what is necessary is not prohibited, such as  attending funerals and marriages in one's caste and  community, but to become entangled in activities  such as observing Ekadashi[51] fast, auspicious dates  and festivals and having superstitions for good and bad omens, for which there is no fear of one's  community, nor is their anybody to take notice of  what one does, nor there is any Parmarthi benefit  achieved, is very improper indeed.

787 (5)-To become entangled in rites and  rituals and delusions even after having a good  understanding of the Radhasoami Faith is a matter  of great shame. They may be asked if they have  properly understood Radhasoami Faith, and if it  is a true religion, then they should make spiritual  endeavours as prescribed by it; but if they think  it is false, they should give it up forthwith. Outwardly, they say that their Isht is Radhasoami, but  inwardly, they worship gods and goddesses. How  will mercy descend on such Jivas, and how will  they be dyed in the true colour ? Just think, if a  woman makes amorous advances towards another  person right before her husband, then how can her  husband be pleased with her ?

If a woman known to be the spouse of one person shares the bed of another and has the thought of the paramour in her mind always, how can the husband be pleased with her ?

(Sant Sangrah Part 1, p 88, c. 1)

788 (6)-It is all right to speak the truth.  Nobody should feel offended.

A Sadhu should be such as would speak the truth, no matter whether it results in severance of all connections or in union, for without plain speaking doubts and delusions cannot be removed

(Sant Sangrah Part 1, p. 115, c. 4)



789 (1)-One's activities and associates are in  accord with the impressions and thoughts present  within one. For example, in the case of a thief,  his thoughts are about thievery and his friends and  companions also are all thieves. Now, let us  examine what the condition of a Parmarthi is. He  can perform some Parmarthi activities only if the  current descends, otherwise, he remains all dull  and dry, that is, he has no desire of his own.

793 (2)-As regards worldly people, they stick  to the thought that arises within them, and they  become attached to it. But Sadhs and Mahatmas  have no attachment. In their case, it is the current  of Mauj which is at work. Mauj also functions,  to some extent, in the case of their companions and  associates.    791 (3) -How can there be any room for Maui where one's thoughts and impressions have become  rigid, firm and strong ? Mauj is, of course, at  work in the case of one who is in a state of  childhood, as it were, that is, where one is without  hypocrisy, ego and pride. With such a one,  thoughts come and go, leaving no attachment  behind. In this way should thoughts and desires be  carefully viewed and examined.

792 (1)-Electricity does not pass through an  object which offers resistance, but breaks and smashes  it. So also, the current of Mauj cannot flow within  one who is filled with thoughts and desires, and to  bring about destruction is not the Mauj. In  any activity initiated by Mauj, there is no  resistance.

793 (5)-In brief, everything depends on the  advent of the current. If the current descends, one  is treated in Satsang with love and affection, which  ceases with the withdrawal of the current. With  the advent of the current again, the same affection  and hospitality is accorded, without even remembering why it had ceased, since the perfect Guru is  above likes and dislikes. With Him, it is all  working of the Current. But where there is attachment and desire in the mind, there is hatred and avidity.

The desire for the world blackens the mind. Beg  of Guru for the Guru Himself. Do not entertain  any other desire. The Lord loves you far more than  what you love Him. But, you do not realize it.  You do not know how He showers His grace and  mercy on you.

(English Prem Bani, p. 294, cs. 154-156)



794 (1)-What the Mauj of the Supreme Being is, is also the Mauj of Sants. It is extremely difficult to realize Their Mauj.

795 (2) -By looking at the phenomena of Nature  it is found that without there being any cause,  factor or thought, there comes, all of a sudden,  such tumult or commotion that one ponders with  wonder how great that Creator must be. One is  at one's wit's end to witness calamities such as droughts, fires, earthquakes, epidemics, etc. In no  way can the hidden object of the Creator be  understood.

796 (3)-Similarly, if one tries to understand  the functioning of Sadhs and Mahatmas, who are  His beloved ones, then too one fails. It is given  out in Bani that if one wants to examine Sants by  applying certain tests mentioned in the books or  by observing Their conduct and behaviour, then one  can never do so. Knowingly and on purpose, They  exhibit a few such things in Their way of living  and behaviour that worldly people may keep away  from Them.

797 (4)-Just as one - single rotten fish infects the whole water, in the same way, if a worldly person sits in Satsang, he will pollute the entire Satsang. Hence, Sants deliberately allow Themselves to be calumniated, and that very calumny serves the purpose of a watchman. 

But it is a very delicate matter because Sants allow Themselves to be calumniated. Sants have appointed  calumny as watchman so that no one can enter Their  Darbar (Court). A rare Jiva, whose heart is imbued with love and devotion, will not mind calumny.  He will not pay attention to calumny. He knows  that it is a device adopted by Sants.

(S. B. Poetry 2, p. 404, cs. 24-27)


Slander is Kotwal (watchman) of the market of love; it cleanses love of all its rust and brightens it up.

It has further been said -


No watchman is needed at the door of a Faqir.  What is required is that a worldly dog may not cross the threshold.

798 (5)-Nobody can ever have an inkling as  to for what good and with what Mauj the Supreme  Being and Sants function. It is well nigh impossible to understand Mauj so long as one is seated at the plane of mind and intellect.

When He revealed the hidden secrets and mysteries, my mind and intellect were captivated.

(English Prem Bani, p. 125, c. 4)

 He who first devastates his dwelling, becomes a recipient of the infinite wealth of Guru's Prem (Love  of Guru).

(English Prem Bani, p. 291, c. 126)

 Guru has said things which are seemingly contradictory. He has taught that one should behave like  a simpleton.

(S. B. Poetry 2, p. 495, c. l)

799 (6)-As a little child is taught to speak,  so also is a devotee taught how to conform to Mauj.  A child first calls Pani Pani (water) ‘Mum Mum', and  then, when his understanding develops a bit, he  calls it ‘Mani Mani', and later on he calls it ` PaniPani'  (water). Prior to this, the child is not able even  to say ' Mum Mum', he only wails and cries. The mother understands his need and gives him water. Similarly, in the beginning, a devotee talks a lot about `Mauj', although he has no inkling whatsoever of what Mauj actually is.

800 (7)-The idea, in short, is that it is difficult to have a perception of Mauj and to conform to it so long as there is ego and one is within the fold of pain and suffering or Karma. 

Conform to the Mauj of the beloved Guru. He  always thinks of your good. He protects and  supports you night and day. He casts off all the  evils of your mind, such as ego, attachment, errors, delusions, etc. Whatever is beneficial to you in  spiritual and temporal matters, He graciously  ordains in His Mauj. 0 dear ! Know that your  good lies in both. Whether anything is agreeable  or not to your mind, you should think that there is  grace and nothing but grace in His Mauj. Live in  the state He keeps you in, with thankfulness and  gratitude. He who adopts such an understanding,  will experience unbounded grace of Guru. Radhasoami is all-powerful. Cling fast to His holy feet  with love. There is none like Him.

(English Prem Bani, p. 218, cs. 1-8)



Question 1-How did Shabd become manifest, and where was it prior to its manifestation ? 

Answer-Shabd became manifest when the current issued forth from the reservoir. Prior to that it was present there in a latent state. Shabd is manifest where there is motion.

Just as fire is latent in stone, so is Shabd in  Anam.

(S. B. Poetry 1, p 273, c. 7)

Question 2-Chaitanya is pure and unalloyed, then how did it become impure ?

Answer Part7_Q2

Just as water becomes dirty on falling to the ground, so does Chaitanya become contaminated on mixing  with Maya.

Question 3-What is Anhad_Shabd Anhad Shabd ?

Answer-Actually, the correct word is Anhat’Anahat'; that which is not produced by striking  one thing against another, or which has no cause,  that is, which is resounding automatically, is called  Anhad.

The beginning and end of that Shabd is Be_Had Be-had (boundless and limitless). Hence, it is called Anhad  An-had (without limitation).

(English Prem Bani, p. 287, c. 98)

The manifestation of spirit-force is called Dhwanyatmak Shabd or Nam, and the Shabd which  can be expressed in speech or in writing is called  Varnatmak Nam. The name given to some one  after the specific acts performed by him is Sifati Sifati (descriptive) and not Zati Zati (true and real),  such as the names Girdhari, Murari, Gopal, etc.  The name Girdhari was assigned to Krishna when  he held the mountain on his little finger (Giri Giri  means a mountain and Dhari Dhari means one who  holds); he came to be known as Murari when he  slew the demon Mura.; and since he used to tend  the cows, he was called Gopal (GoGo means cows  and Pal Pal means to tend). Great importance  has been attached to Shabd in Patanjali Yoga Shastra, but there, it has not been clarified as to which Shabd attracts upward and which one drags  downward.

The Shabd that draws you upward, know that that  Sound comes from the High. While the sound  that gives rise to desires in you is the sound of Kal, which beguiles Jivas.

(English Prem Bani, p. 285, cs. 86.87)

Question 4-How did VicharVikar (change) come about in Anami Purush ?   

Answer-Actually, it is not a Vichar Vikar  (change). The apparently deficient portion is also  all-spirituality, but there is a difference only in  intensity. A lighted lamp kept in broad day-light  appears to be dark or shorn of all light; again, this  sun of ours would appear dim before another  sun a thousand times more bright, although both  of them possess light and refulgence, and the difference is only one of intensity. Similar is the  difference between the spirituality in the upper or  refulgent portion of Anami Purush and the lower or less refulgent portion. The effect produced on  the GyataGyata (the knower; due to deficiency in spirituality constitutes Vichar Vikar (change) or Bharam Bharam (delusion) or Maya Maya. That, too, is Chaitanya (spiritualized), but is less intense. There is, for example, a difference between the spirituality. present in the soles or nails of one's feet and that present in one's brain.  Mention has been made of Alam_I_Sagir Alam-i-Sagir (microcosm) and Alam_I_Kabir Alam-i-Kabir  (macrocosm'. In other words, the entire creation as existing outside has been reflected, on a small scale, within the body. Had there been no gradations or variations in spirituality, the creation could not have been evolved.  Vedantis, who so much talk of Brahm, could  not know of this variation or gradation in the  intensity of spirituality; they thought spirituality  to be homogeneous or uniformly distributed. This  was a mistake on their part. Sants exhort that one should quit this region of deficiency and repair to the region of perfection. It is this which is called Advast_Sidhant Advait Siddhant (monism). 

Theoretical discussions, as to how the sun and  the moon came into existence, what sort of  conditions prevailed before creation, and how certain  forces are functioning here, are held for the benefit  of intellectuals of different types who come here.  They are not convinced until they are furnished with  proofs based on natural sciences. And for those  who perform spiritual practices, discourses based  on practical realization are delivered. But to engage  in theoretical discussion also amounts to a sort of laying the foundation. Hence, there is no harm in  conducting theoretical discussions occasionally. My  part is that of a commission agent or a stockist;  and it is by grace and mercy that I have been  entrusted with this Sewa. I display goods to  customers suiting their taste. If somebody goes to  a jeweller and asks for vegetables, he turns him out;  similarly, no attention is paid here to one given to  rituals and delusions. Only for the sake of a genuine customer, discussions of every description  are held.

Question 5 What is the difference between the  emanations of Dayal and of Kal ? Is redemption of the latter possible or not ?

Answer-Till such time that there was no  creation, the Anami Purush was absorbed in Himself in His own rapturous bliss. As a snow-capped  mountain appears to be covered by a haze or cloud,  a portion of His spirituality was covered with a  kind of mist (which was nothing but spirituality)  at some distance from it. For a long time it  remained in this state, and the mist was under the  attractive pull of the illuminated portion near it,  and there was also spirituality within this mist.  Then, when Mauj (wave, arose from the ocean of  Anami, the sphere of Agam Lok was evolved, and in this manner the current issued forth from there,  evolving the creations of Alakh Lok and Sat Lok.  Below this stage, the mist was gross and heavy.  When the spirituality present in the mist went up  under the influence of the pull, the covers which  enveloped it were cast off, but the former (the spirituality), not being fit for stay in Sat Lok, was  hurled down and it came to be known as Niranjan.  Niranjan could not evolve any creation on his own. Hence, a second current endowed with seeds of  Surats was sent down and these two currents  together brought about the creation. The wave  emanating from Niranjan, which is also endowed  with some spirituality, - as no activity is possible  without spirituality - is an incarnation of Kal. And  the Jivas having in them more of outward tendencies,  Tamo-guna and evil propensities, are known as  Kal_Ki_Ans the emanations of Kal. Now, if these  Jivas, somehow, come in the august presence of  Sant Sat Guru, then the current of His highly  intense spirituality can carry the feeble current of  spirituality of these Jivas by wrapping it in Its own  fold and their redemption may thus be effected, otherwise, it is only a lift of one grade, as normally  takes place at the time of dissolution and great  dissolution. An incarnation of Kal, too, can take one up to the stage or region to which he himself  has access.

Kal_Ki_Jiva Jivas having affinity with Kal do not  come in the presence of Sants, and this is how  they can be recognized. Therefore, he, who has  joined Radhasoami Faith, should have no misgivings whatsoever as regards his redemption,  because on whomsoever Sants cast Their benign  glance, gets across this ocean of existence. Huzur  Maharaj had even observed that countless Jivas staying near the place, where Sants choose to reside,  are benefited and redeemed. Likewise, it has been  mentioned in the discourses that if anybody offers  a garment to Sants, all those associated with the  production and making of the cloth will undoubtedly  be redeemed, rather, redemption, by one stage,  of the entire Triloki, that is, of each sphere  comprising three sub-divisions, will be effected up  to Sunn or Daswan Dwar. And of Dayal_Ki_Jiva the Jivas having affinity with Dayal, some will be  'orated in Sat Lok, some in islands created nearby,  while some others will be elevated further with  the help of a Durbeen Durbeen (telescope), that is, the  current coming from above. This will be due to  the initial difference in the intensity of spirituality  in the Surats. But, when the Supreme Being Radhasoami Dayal Himself has been met, He will surely take the Jivas to the Highest Region; all should aspire for attaining the Highest Abode 

The mind, an off-shoot of Kal, is seated within  everybody. When first it is subdued and killed,  then will Surat, the emanation from Dayal, attain  purification and be elevated to higher regions.  The propensities of Kal are present within each  and every one. Those, who possess them in a  greater degree, are known as guff Kal_Ansh emanations  of Kal, and their mode of living, nature and appearance is also somewhat different. But there is  no doubt in the redemption of the Jivas who  happen to come in the august presence of Sants,  no matter if such Jivas are the emanations of Dayal  or of Kal.

Question 6-How did gradations arise in Dayal Desh when there is spirituality and spirituality alone in that region ?

Answer--As water and water-vapour, and gas a still subtler form of vapour -, and snow and  hail are all fundamentally one and the same, only being different in grades, so also should one think of the grades that obtain in Dayal Desh. 

Question 7-Why is there no mention of Anami Purush in the initiation-papers ?

Answer-Mention of Anami Purush is there in the Sar Bachan Radhasoami (Poetry) :


As is the moon to Chakor so is to me RADHASOAMI For me there's no attraction for Satnam Anami.

(S. B. Poetry 1, p. 38, c. 12)

It was the Mauj to disclose only that much of the  secret of the creation as is contained in the Prem Patras; if it be the Mauj in future, more will be  revealed[52].

Question 8-What is the need for the Guru of the time ?

Answer-Lugman Hakim was, of course, a very  eminent physician, but of what help can he be to  mu now ? There should be a physician of the  time. Likewise, there is need for the Guru of the  time. He, within whom Shabd has not yet become  audible and Form not manifest, stands in need of  Juru.

Question 9-Now that there is no manifest ,at Guru, who is then according us help ?

Answer-Radhasoami Dayal is present in this  region by His Nij Rup. This is why Surat and the  Hind get attracted and are withdrawn. This is a  goof of the existence of the Lord. None but the  Omnipotent Lord has the power to effect concentration and withdrawal of the mind and Surat.  Greater mercy and help are being received now than  before. Even when Sant Sat Guru was present in  a manifest form, it was the Nij Rup that had been  rendering help internally. Again, when it is His  Mauj, He will manifest Himself in a physical  form.

Question 10-It is said that when the Sat Guru departs, He appoints someone as His successor, but till it is not the Mauj to function openly, He remains incognito. What then is the sign of a hidden Sant, and when will He manifest Himself ?

Answer-Huzur Maharaj might have sown the  seed in somebody at the time of His departure.  It is not known when it will mature. There are innumerable Trilokis. Perhaps, even at this  moment, He may be present on some other earth,  and may be, Satsang is being held there more  fervently than here. From there, He might be  taking care of this earth also, just as other earths were taken care of in the time of Huzur  Maharaj.

I have no knowledge of the signs that mark hidden Sants. Kabir Saheb has, however, said in praise of Sadhs-Kabir says that he would become the dust of the feet of the Sadh who neither amasses wealth nor has attachment for women.

(Sant Sangrah Part 1, p. 64, c. 12)

Devoid of envy and lust, serving the Lord with love, and keeping aloof from worldly pleasures - these  constitute the creed of Sadhs.

(Sant Sangrah Part 1, p. 64, c. 6)

I cannot say when the Sat Guru will choose to  manifest Himself. It would not be surprising if  He chooses to manifest Himself after two hundred  years,... ..Sants have Their own measures of years  and time.

Question 11-To forsake one Guru and to adopt another amounts to taking another husband, as it were. ,.How can it then be right to accept the succeeding Guru after the departure of the Guru by whom one had been initiated ?

Answer-How is He another ? He is the very  same Guru. It is the Nij Rip that should be kept  in view. So long as one's attention is confined to  the physical form only, one sees two, otherwise,  He is one and the same. If one's father is an  Indian and if he puts on a European dress, does he  become another person ? He is very much the  same father; the difference is only that of dress or  cover. Or, it is like the water from the sea which  previously used to flow into one river, but now it  flows into another; the sea remains the same, the  only difference being that of the outlet. In reality,  it is the Nij Rup that is Guru. Unless one performs devotion to the Guru of the time, ones task cannot  be accomplished.   

Because of fear of worldly people they do not give up their old adherences. They do not cultivate love and faith in the Guru of the time.

(S. B. Poetry 1, p. 227, c. 50)

 Devotion to Guru has been preached for those who have love and yearning for Him. A devotee cannot  attain his object until he meets the Guru of the  time.

(S. B. Poetry 1, p. 228, cs. 51-52)

Question 12-What should be done if the Perfect Guru hides Himself ?

Answer-One should search for Him, and when He is met, one should stick to Him firmly. Part7_Q12 `Seek, and you shall find'. It is improper to develop faith in someone without knowing and verifying within oneself.

Question 13-Nothing is within our power. If mercy is bestowed, then only can everything be accomplished.

Answer-Of course, it is not in the hands of  the Jiva. He can do absolutely nothing. Everything  is accomplished by mercy.

What can the feeble Jiva do until Radhasoami Dayal accords help ?

(S. B. Poetry 1, p. 341, c 8)   

If one is blessed with the requisite Bhag (fitness, luck), one meets the Perfect Guru automatically. 

My Adi-Bhag has awakened that Sat Guru Himself came to meet me. He gave out the secrets and mysteries of Radhasoami Dham to me.

(English Prem Bani, p. 94, c. 4)


 (Prem Bani 4, XLI/2, 12)

Immense grace in the beginning showered Thou,  Why hast Thou become so hard, 0 merciful, now !

In reality, it is no harshness. This condition is  also fraught with mercy, but the Jiva thinks that  formerly mercy was showered, which has now been  withdrawn.

Question 14-It is said that the Sat Guru is  present in His subtle form. Is it not true, then,  that He can be present in a subtle form only  when He is present on this earth in His physical  form ?

Answer-Yes,, it is correct. May be, He is  present in Tibet or on some other planet. When  Huzur Maharaj and Soamiji Maharaj were physically present on this earth, even then the other  worlds were taken care of by the subtle form.    Similarly, He may now be physically present on  some other planet, and looking after this earth by  means of His subtle form. When again it is the  Mauj, He will graciously make His advent on this  earth in human form, and will enrich everybody by  His Darshan.

When Guru manifests Himself in human form, He  draws and raises your mind. He helps you proceed  further. Your mind, asleep for ages, will then  wake up.

(S. B. Poetry 1, p. 447, cs. 13-14)

Question 15--How are the Sat Guru and the Supreme Being present within everybody in a subtle form and in Shabd form, respectively ?

Answer-The Sat Guru has free access to all  the inner planes. As such, He is present at every  plane in His Nij Rup or subtle form. A practitioner  will get His Darshan at the plane to which he has  gained access within. Likewise, the Supreme Being  is present in His Shabd form on every plane. In  other words, the Sat Dhar or the current of spirituality with which the Dhun of RADHASOAMI  Nam is reverberating within the Shabd of every  region, is present in the innermost recesses of each  sphere. He, who succeeds in gaining access to any  particular centre and in penetrating deep within the innermost quarters of that centre, will be able to contact that Dhun.

Question 16 - "Soami", the Father, and "Radha",  the Mother, were the incarnation of Radhasoami.  Will there again be another incarnation of Radhasoami of like nature - as Mother and Father - or  not ?

Answer-The Sant Sat Guru is `Radha' or of  the form of the mother, and His Nij Rup is `Soami'  or of the form of the father. It is the mother who  takes one to the father, so will the Sant Sat Guru  take the Jiva to the holy feet of the Supreme Being.  Internally, They are of the forms of `current' and `reservoir' and until They have effected the  redemption of this entire region, They will continue  to incarnate Themselves.

O Radha ! Your status is most sublime. 0 Soami !  Your Dham (Abode) is Apar (infinite). Radha and Soami both have taken me in Their lap.

(S. B Poetry 1, p. 147, c. 1)

Question 17-Can Sadh Guru and Sant Sat Guru be present at the same time ?

Answer-They can be present at the same time,  but, during that time, the Sat Guru will function  in manifest form, while the Sadh Guru will remain  hidden.

Question 18-Who is called Sat Guru ?

Answer-The personage in whom the current  descending from Sat Purush is functioning with no  barriers intervening between him and Sat Purush,  is called Sat Guru, or the current of refulgence of  the Supreme Being which dispels darkness, and  brings about illumination, is called Sat Guru. Hence, Guru is the name of the Supreme Being.  None else is entitled to the appellation of Guru.

Question 19-How can the Sat Guru be recognized ?

Answer-He alone is Sat Guru in whose association the mind and Surat withdraw, abhorrence for  the world develops, love and affection for the holy  feet of the Supreme Being are engendered, and one's  plane of location goes on turning Parmarthi, and who  Himself is absorbed in Shabd and also instructs  others to apply themselves to the same. However,  in the beginning, one should not regard any particular person as Sat Guru, but only as one's senior  and an advanced practitioner of Surat Shabd Yoga,  who accords help in Parmarth. Then, as one makes  headway in Parmarth (devotion), one's Bhao Bhao  (love and faith) for that personage will also go on increasing, and one day one will come to have  perfect Bhao Bhao of Sat Guru in Him. To accept  Him as Sat Guru in the beginning is only an  understanding which is not real. As regards external  signs of His identity, He usually gives His Charnamrit and Prashad, allows the Jivas to perform His  Arti, and delivers discourses, and His discourses,  Darshan, Charnamrit and Prashad wield their  benign influence, that is, one's Surat and mind  withdraw to some extent, whereas such effect is not produced by the darshan, discourses, etc., of pseudo-gurus.

Question 20-It has also been noticed at some  places that persons who are hypocrites, start posing  as Sant and Sat Guru to deceive people, and the  people also begin to acknowledge them as such.1 

Answer-They can deceive only the simple and  the innocent, but never those who are true devotees  and Abhyasis because the latter find no peace  unless and until their soul gets spiritual nourishment. A pseudo-guru is not in the know of the  inner secrets and the special experiences the true devotees and Abhyasis are blessed with. Hence,  all that a pseudo-guru says will fail to have any  effect on the devotees, and as such he cannot  deceive them. Besides, hyprocrisy cannot last for  long. It is soon exposed. 

Question 21-Will the followers of Radhasoami  Faith also turn into it Tekis (slavish adherents  of rites and rituals) after the departure of the Sat Guru, as happened in the case of those of other religions for want of the Guru of the time ? 

Answer-It is not the Mauj of Radhasoami  Dayal that those who have adopted His Saran  should become Tekis Tekis like the followers of other  religions. Mahatmas of old used to disclose the  secrets of one or two stages only. After their  departure, their disciples became Tekis Tekis since  they were unable to know of the secrets of higher  stages. Radhasoami Dayal, from the very beginning,  exhorted the Jivas to fix Radhasoami Dham as their  final goal, and also revealed the secrets of all the stages on the way so that, after the departure of  the Sat Guru, they may not stop at some lower  stage and become Tekis Tekis. He also laid stress  on the need and importance of the Sat Guru of the  time. Indeed, every now and then, He manifests  Himself as Sat Guru, vouchsafing protection to all  devotees. He has given out, in detail, the points  of difference between a true Guru and a false guru.  For this reason, the followers of Radhasoami  Faith can never turn into Tekis Tekis, and they  will always continue to seek the true and perfect Guru.

Besides, Soamiji Maharaj was pleased to observe  that He will, some time in future, incarnate  Himself in a royal family, and Radhasoami Faith  will then be promulgated for the benefit of all the  Jivas in general. Kabir-Panthis and Nanak-Panthis  have now become Tekis. There is no spiritual practitioner left amongst them now.

Each of the stars that we see here is a sun  having its own creation, and there are countless  planets like that of ours. If, for the time being,  the Sat Guru has departed from this planet, then  there is no doubt that He must be manifest on  some other planet. The current of His mercy ever  continues to flow, though we are not aware of it.

When, by mercy, Prem awakens and Surat and  Mana start withdrawing, then will this realization dawn on us.  In short, by virtue of the presence of Abhyasis  and perpetual manifestation of Sat Guru, the  Radhasoami Faith will never become a ritualistic  religion.

Question 22-How does the current of the departed Sat Guru enter the succeeding Guru ?  

Answer - The current of the Sat Guru does not  descend below the third Til, but since it is the  pleasure of the Lord that all the Jivas may be  benefited and redeemed, the Gurumukh is made  to descend down to the lowest centre. When the  Sat Guru departs, the Surat of the Gurumukh, in its entirety, is located by Him at the third Til,  and all the portals within him (the Gurumukh) are  flung open. No difference whatsoever then remains between the Gurumukh and the Sat Guru. Since  it is the Mauj that all the Jivas may be benefited  through the Gurumukh, he is burdened with a  greater load of bondages in order to make him  stay here for quite some time, like a balloon tied down with strings to stop it from escaping into  the sky above.

Question 23-Whose Dhyan should be performed after the departure of the Sat Guru ?

Answer- Dhyan of the Sat Guru of the time  should be performed, because His form is kinetic.  The reason is that the image of the form of the  departed Sat Guru, which used to be reflected  uptil now in this region, is no longer kinetic here.  When the Sat Guru of the time manifests Himself,  that image automatically recedes from here and no  difference, as regards the form in the spiritual  regions, then remains, and Darshan of the Sat Dhar  (Sat-Current) is had in the form of the manifest  Sat Guru. But one thing should be clearly understood, and it is that one will gain nothing by sticking to any particular Satsangi and performing  his Dhyan. One may derive some peace on account  of one's attachment towards that person, but it does not mean that the person is a Perfect Guru. There  are one or two such pseudo-gurus present even  today who have been adopted by many as Prefect Gurus. Those people say that their spiritual progress  is effected and the form of their guru appears within.  But, as a matter of fact, they do not know what spiritual progress really is, and that the appearance  of the Sat Guru's form within is not so very easy,  and they also know not ,what the condition of the mind and Surat becomes when 'Sat Guru's form  manifests itself within. What reliance can be placed  on their faith ? Actually, their Karmas are such  that they have met a pseudo-guru, for such a guru  forms a curtain, as it were, between them and the  true Supreme Being. The worldly people also have  taken Khuda or Ishwar to be the true Supreme  Being. The reason is that their Karmas are so  base that they are not yet fit to meet a Perfect Guru.  Worldly people are given to blind following like  the whole flock of sheep following the head-sheep.  When Sat Guru departs, the Current is still  there; it does not recede but remains `withdrawn',  as it were. If it were to recede from above the  Pind, the whole work of redemption would come  to an end. `Withdrawal' signifies that the Current  does not flow with as great a force as it does at the  time of flow tide in a river, like the river Hooghly.  Rivers there are many, but great is the glory of  that river which falls into the sea, and out of those,  too, the glory of that river is still greater which is characterized by tides of ebb and flow. Similarly,  great is the eminence of the Form in which the  Current descends and functions The Current is  the same. Formerly it used to come into the river  Hooghly, and now it comes into another river, the  sea being the same. So also is the case with the  Reservoir and the Current, the only difference being  that of the channel or the body.

Question 24-It is said that without Gurumukh,  Sat Guru's functioning does not become as fully  manifest as it should be, and mercy does not  descend in the fullest measure. Is that correct  or not?

Answer -Refer to the example quoted previously.  Dharam DAs was the Gurumukh (chief disciple)  of Kabir Saheb, and Churaman was Dharam Das'  son, but Churaman had no Gurumukh. Hence,  the work of redemption ceased. The same thing  happened when the succession of Gurumukhs ceased  in the line of Guru Nanak Saheb. Dadiu Saheb's  Gurumukh was Sundar Das. Succession to him and to Jag Jivan Saheb also ceased in a similar  manner. But if, as per the ordainment of  Radhasoami Dayal, the succession of Gurumukhs  were to continue, then, how will a Swatah Sant  come at all ? It is only when Soamiji Maharaj and  Huzur Maharaj come once again as father and son  in a ruling family, that Soamiji Maharaj will come  as a Swatah Sant. So, at a certain time, even the advent of Gurumukhs will cease, but mercy will  continue to be bestowed.

Question 25-What is the difference between a Swatah Sant and a Gurumukh ?

Answer-A Swatah Sant does not descend below  the third Til, and from there He functions, just as  in the condition of trance or unconsciousness, one  acts with the gross (physical) body from a higher  plane. On the other hand, the Surat of a Gurumukh  is made to descend up to the ganglion at the rectum.  That is to say, the seed of Sat Desh is made to descend so low in the body, and thus it is that the  whole creation is sanctified. This is the reason  why the eminence of a Gurumukh is even greater than that of the Swatah • Sant, because the  Gurumukh's grace reaches the lowermost regions.

Exalted most is the Gurumukh's role  Gurumukh redeems many many a soul.  His glory and eminence no one knows  How far and to whom may I disclose ?

(S. B. Poetry 1, p. 224, es. 26-27)

The Swatah Santis One who has not been a disciple  of anyone and whose inner portals are all open,  that is, who has free access to all inner centres He  can carry on the work of redemption of the Jivas independently. He extricates His Nij Ansh, that  is, Gurumukh, from Pind and locates him at the  third Til. Then there remains no difference between  Him and the Gurumukh.

Question 26-Can spiritual ascension be effected without the help of Sat Guru ?

Answer-In Prem Patra Part III, discourse  No. 5, paragraph 89, and discourse No. 2, paragraph 6, it is clearly mentioned that purification and ascension within Pind can be effected without the help and Dhyan of the form of Guru, but to rise beyond Pind without the help and grace of Sant Sat Guru is not possible.  Jivas are redeemed through Sants who lead the  life of a householder, like Soamiji Maharaj, Huzur  Maharaj, Kabir Saheb etc. Tulsi Saheb was not a  householder, and as such, his mission ended after  him, that is, he did not continue the work of Jivas'  redemption as it should have been done otherwise.  Soamiji Maharaj had no son, and this was so by Mauj.  People are such that they are prone to adopting  hereditary gurus. Hence, He did not choose to  have any issue (son). When the articles and objects  used by Sants are held in so high an esteem, then  how much reverence must be shown to His son,  who is His direct descendant and Prashad ! But the  condition of the Jivas is such that either they accept  him as a Sant, or pick up quarrel with him, both  of which are very improper.

Question 27-Is it true that, without the Gurumukh, the splendour in the functioning of the Sat Guru is missed, and grace and mercy are not showered the way they should be ?

Answer-When the true seeker comes, the  atmosphere of Satsang brightens up and the Sat  Guru functions openly. Hence, the question of the  manifestation of the Sat Guru may be deferred till  the true seeker comes. In a shop, the agents and  servants of the proprietor usually carry on the business, but when a big customer comes in, the proprietor  himself comes out with the key of the cash box  and deals with the customer. Similarly, the various  places where Satsang is held, are like shops and  branches and the proprietor makes his appearance  only when the genuine customer comes.

Question 28-Why does not Sat Guru manifest  Himself ?

Answer-Curb the mind, subdue the body, control the senses, engender love for Guru's holy feet and reach beyond Pind. The Guru will also become manifest then.

Question 29 Assuming that the Sat Guru is  present on this earth or even on some other earth,  will He function openly only when the Gurumukh  comes ?

Answer-It is not like that. The work of  redemption of Jivas is carried out even in the  absence of Gurumukh. The giving of Charnamrit  and Prashad starts even earlier, as they were available to some in private in the time of Huzur  Maharaj before His manifestation, but full functioning, as it is, takes place only • when the  Gurumukh comes.

Question 30-If the current in Soamiji Maharaj  and Huzur Maharaj was the same, what was then the difference between Them when both were present on the earth ?  Answer-In an ocean innumerable waves arise;  their water being the same, there is no difference  in the waves, so also, the reservoir is the same and  the currents issuing from it differ in no way from  one another. Now, it matters little as to which  wave or current belonged to whom, for the nature  and essence of all is the same. Or, suppose, one  is able to speak today but tomorrow one is unable  to do so; the spirit, nevertheless, is the same, only  the organ of speech has been affected. Or, one's  faculties may be directed in one direction today,  but in another direction the next day. In this case,  the speaker is the same, only his way of functioning  changes. Hence, attention should be paid to the  speaker, and not to his behaviour and the way he  functions.

Question 31-Cannot the Sat Guru function without a Gurumukh ? 

Answer-Why not ? Will Soamiji Maharaj not  come again'? Were it so, the advent of Swatah  Sants would come to a stop. May be, there is some  Swatah Sant present even now as a child, who will  manifest Himself when such is the Mauj. Swatah  Sant does not descend below the third Til, and it  is from there that He functions, but He makes  His Nij Ansh descend up to the centre at the  rectum, and that Nij Ansh is called Gurumukh.  Through the instrumentality of the Gurumukh,  the entire creation is benefited. Swatah Sant makes  His advent to extricate the Gurumukh from Pind,  and keeps a watch over him, and when the  Gurumukh gains access to the third Til, he merges  into and becomes one with the Swatah Sant, that is,  the forms of the two become one and the same.  Or, in other words, Surat is Gurumukh and Shabd is Guru, and actually both are the same, that is, at the place where the current takes its location, it is known as Surat, and the current which functions is called Shabd.

Question 32 -In Soamiji. Maharaj's time, when  one Ansh was already present (in the person of  Radhaji Maharaj), there was also a Gurumukh  (in the person of Huzur Maharaj). That is to say,  three currents existed simultaneously. How can that be ?

Answer-What is there in it ? Why only two ?  There can be as many as fifty; there is nothing  unusual in it. Cannot a father have five or six  sons ?

Question 33 -What is the difference between  Sat Guru and Surats that revert back to Dayal  Desh ?

Answer - Surats which are taken back there are the Hansas, whereas Sants are the incarnation of Sat Purush. Sants are, as it were, the kings, while Hansas are the subjects.'

Question 34-Can a Sadh Guru function in manifest form when Sat Guru is present ?

Answer-No. Sadh Guru does not function when Sat Guru is manifest.

Question 35-Can there be an aged Gurumukh ? Is he not supposed to pass away earlier ?

Answer-Why not there can be an aged Gurumukh ? It is not the grey beard that counts. The  Gurumukh, even as a child, is mindful of his Parmarth, but the curtain of Maya is dropped over  him, rather, he is made to suffer entanglement in  Maya even more than the other Jivas, and when he grows up and comes in the august presence of Guru, his Surat and Mana withdraw instantly and all secrets are automatically unfolded to him, and even if he does not meet the Guru, the withdrawal and ascension of his Surat within takes place of its own accord when he is grown up.

Question 36-How can there be a Guru without a Gurumukh ?

Answer-This is correct; one cannot become a `father' or a `mother' without a child.

Question 37 -Soamiji Maharaj was once pleased to observe, "It is not known whether I am Guru or Rai Saligram (Huzur Maharaj) is My Guru". What is the significance of this utterance ?

Answer-Dhar (the Current) is one and the same. There is no difference. Ansh (Nij Ansh) is first sent down below. When the same rises again to the third Til, no distinction then remains between the Nij Ansh and the Guru. Such a Guru and such a disciple are both rare.

A true Chela (disciple, pupil) is he who is Suratwant (i.e., whose Surat has awakened) and a true lover  of Supreme Being Such Guru and Chela are indeed  rare, and it is by Mauj alone that they meet.

(S. B. Poetry 1, p. 333, cs 7-8)

Question 38-These days certain Satsangis,  particularly in the Punjab, are posing as guru after  the departure of Huzur Maharaj. They openly give their Prashad and say that they have access  to such and such centre and that Huzur Maharaj  has manifested Himself in them. What is all this  about ?

Answer -This, too, is by Mauj, and is with a  view to effecting correction of the Jivas. People  were filled with a lot of ego and conceit and rancour  and spite which is now getting exhausted. The  sudden departure of Huzur Maharaj had definitely  a great purpose behind it. Those who failed to  apply themselves to and gain from internal spiritual  practices in the times of Huzur Maharaj and  considered only the taking of Prashad and Charnainrit as Parmarth, are now catching hold of any  Tom, Dick and Harry and, installing him as a  puppet, have started taking Prashad from him.  But even those who are true Parmarthis, also  cherish a similar desire that Sant Sat Guru may  manifest Himself soon and that all the activities  referred to, may be resumed,-but they, at the same  time, do know that Sants are not made Sants manifest Themselves of Their own accord, when  it is Their Mauj. This desire of theirs is not  improper, but it should be understood that had  it been the Mauj of Sant Sat Guru to manifest  Himself so early, why would He have then departed  at all ? When He saw that the people were getting  more inclined to outward activities which are so  easy, and had become slack in performing internal  spiritual practices, then was such a Mauj ordained  by mercy so that a longing and yearning for Darshan  may awaken in them and they may be able to perform internal spiritual practices correctly. But  the ignorant persons do not understand this, and  they pose themselves as guru. But it does not matter. They, too, will be set right. Ultimately, they will be brought into the real Satsang, after they have suffered jolts.

Question 39-How can the Tarang Tarang (wave)  caused by the Supreme Being's Mauj be distinguished from the Tarang Tarang (reverie) of the mind ?

Answer-The wave inspired by Sat Dhar should  be taken to have been caused by the Supreme  Being's Mauj, whereas a wave inspired by Kal Purush, giving rise to a desire for enjoying sensual  pleasures, is a reverie of the mind. Parmarthi  benefit invariably accrues from the current inspired by Mauj, whereas the reverie of the mind makes  one inclined towards the world. It is possible for  one to discriminate between the two if only one  has established contact with the current of true  spirituality. But as the current of Mauj is hidden  deep within the innermost recesses and, again, it  has to pass through the region of the mind in the  course of its descent, while the Jiva is located at  a much lower level, it is difficult to discriminate  between the wave inspired by Mauj and the reverie  of the mind. However, a few signs will help discriminate between the two. Firstly, one should  have an eye on the outcome of any activity, that  is, if the result of- an activity is such that it helps Parmarthi progress, then it should be taken as a Tarang  Tarang or wave inspired by Mauj, and that activity  which gives rise to a desire for enjoying sensual  pleasures or for acquiring name and fame or from  which a result contrary to Parmarthi interest  accrues, is a TarangTarang (reverie) of the mind.  Secondly, if the materials and objects necessary for  the accomplishment of a certain task get accumulated automatically and one is able to perform that task  with natural ease on getting the slightest inspiration,  then it is by Mauj, provided there is nothing  improper and contrary to Parmarth in it.

But sometimes, some Parmarthi good comes  out of an improper Tarang Tarang also, as is evident from  the story which Huzur Maharaj used to narrate  about a certain disciple in whom the sex urge was  particularly dominant, but whose Guru was a  perfect Mahatma. One day the Mahatma gave  some money to the disciple and asked him to visit  a certain notorious locality. The disciple wanted  to be excused, submitting that the sex urge in him was  particularly strong . The Mahatma replied that it  did not matter and that the Guru would vouchsafe  protection. Eventually, the disciple came across a  harlot there. He tried his level best to control  himself, but the urge was so strong that he entered  her room and paid her the fee, but right at the  moment of the mischief, his Guru Maharaj appeared  there. The disciple fell down at his holy feet, and  thus both, the disciple and the harlot, were blessed  with his Darshan and derived great Parmarthi  benefit .

But these are oily rare exceptions. In the  usual course, if so.-ne Parmarthi benefit accrues  from a wave, then it should be taken to have been  inspired by Mauj, otherwise, it is a reverie of the  mind. And it behoves one to protect oneself from  the onslaughts of the reveries of the mind by  adopting the measures prescribed by Sants. Everything should be done under the refuge of Sants  and by relying on Their mercy, so that no bondages  may be created. It should be understood that all  the Jivas are, in a way, under the Saran of the Lord,  because no activity can take place without the  current of spirituality taking part in it, but to adopt  Saran in the real sense is to establish a link with  that current and to come under its shelter. 

Question 40 -Here, the creation was evolved  when Adya, endowed with the seed of Surats, was  made to descend from Sat Lok. This means that  the Surats present here are the denizens of Sat Lok.  Then how can they be taken to Radhasoami Dham,  for Sants can take them back to that region only from where Surats have come down ? 

Answer -Huzur Radhasoami Dayal, who is all powerful, will take them to Radhasoami Dham by  providing them with a Durbeen Durbeen  telescope).   

Question 41-As Sants live in Sat Lok like fish in  water, then there must be innumerable Sants there ?

Answer-Undoubtedly, They are innumerable,  and all are parts, as it were, of the body of Sat  Purush.

Question 42-Both Kabir Saheb and Dharam  Das were Sants. Then why did Dharam Das  remain enveloped by the cover of Maya ? 

Answer -By Mauj, it was only to show for a few  days how powerful Maya is, just as even the dazzling  sunlight also becomes dim on passing through many  covers. Also, Huzur Maharaj has graciously  observed that Sants manifest Themselves at the  appointed time. Their real self always remains illuminated and awakened, although They come  down and act like ordinary Jivas. But, there is a  vast difference between Their spirit-current and the  current of other Jivas. Their light continues to shine  as ever, just as the diffused light of the setting sun  persists for quite a long time.

Question 43-What is the difference between Jiva and Surat ?

Answer-Surat, on descending to the plane of the mind, is called Jiva.

Question 44-What does the word `sing', occurring in the concluding couplet


Whosoever sings this hymn of Sewa ...  of Sena Bani [53]signify ?

Answer-`Singing' signifies the expression of  one's internal state of rapture attained by performing  all kinds of Sewa with Joke and ardour. It has been  said- -


RADHASOAMI Nam whosoever sings, gets across the ocean of life . His troubles vanish, bliss abides, and gone's complete all strife.

(S. B. Poetry I, p. 31, c. 1)

Thus, `singing' means that one should recite RADHASOAMI Nam with love and ardour in  such a way that one may realize IT within; then surely all one's troubles will vanish. It is just like  what happens in the case of a poet who, when he  gets some inspiration within, sings it out to others.

Question 45-It is said that when somebody  comes before the Sat Guru, His reply reflects what  is in his own mind. What is the reason for this ?

Answer-The Sat Guru is like a six-faced mirror,  that is, all the centres within Him are clean, with no impurity whatsoever. As one approaches a  mirror, one finds one's own image reflected in it.  So also, one finds one's own thoughts and views  reflected in the Sat Guru, when one comes in His  presence.


Depending on one's own ideas, one sees the image of the Lord.

  As in thought-reading or mesmerism one can know  about the inner condition of another person,  similarly, whosoever comes before the Sat Guru,  he finds his own image reflected in Him, as in a  mirror. What is a mirror ? It is that in which  the image of an object is reflected. The senses are mirrors, as it were, and of these, the eye, the  ear and the tongue function exactly like a mirror.  But the mirror of the eye can only reflect what it  sees, that of the ear w hat it hears, and that of the  tongue what it speaks or tastes. In brief, whosoever  comes before Sat Guru, has his image cast on Him,  which is then reflected as it is, and as such, His  reply is in harmony with his own desires and  views. If at any time one came to Huzur Maharaj  and started misrepresenting something, then, He,  too, showed complete agreement with him, that is,  He said what the other said, but what He did say was not a lie, rather, a reflection only of what was  before Him.

Question 46-On what principle have the divisions been made in Barah-masa (hymn on the twelve months) ?

Answer-The divisions are on the basis of the  stages on the path of devotion or Parmarth. In Soamiji  Maharaj's composition Barah-masa, the condition  of pain and pleasure of the Jivas, from infancy to  old age, has been described and it also contains the  secrets of different regions and of the stages of the  spiritual elevation of the Jiva. Besides, there is  mention of a warning and admonition to Yvas that  Karma and Dharma cannot be instrumental in  effecting their redemption, of Jivas' attachment to  pleasures of mind and senses, of the manifestation  of Sat Purush Dayal and His imparting instructions  in the path of Surat-Shabd, of the eminence of  Satsang and devotion to Sat Guru and of the  difference between the religions of Kal and Dayal.  In the Barah-masa composed by Huzur Maharaj there is a description of yearning and love, Satsang, Abhyas and ascension of Surat etc. 

Question 47-When the secret of Nij Nam (the  real Name) and Nij Swarup the real Form) has  been revealed, then what is the necessity of contacting  and listening to other Shabds, such as the sounds of  bell and Om etc. ?

Answer---These sounds pertain to the outer  covers. It is only when one can hear the outer  Shabd that one can also penetrate within and contact the real Name and Form, and it is of  paramount importance that one remains in constant  company of the Form. The Name also has  attraction, but the Form has a far greater power  of attraction. The latter attracts and unites one  with Shabd, and thus ferries one's boat across the  ocean of existence. As, externally, the Sat Guru  detaches one's attention from outer bondages and desires and draws one unto Himself, so also,  internally, the Form diverts one from the creations within and attracts one unto Itself, thereby saving one from subtle Maya  Darshan of the Form is not had always. When,  by grace, the lotus or Kanwal opens up, one has a  glimpse of the Rup (Form), otherwise, the head of  Kal and Karma is severed with the sword of Nam


(Prem Bani 3, XXXV I T I/13, 21)

Holding the sword of Nam in my hand, I fight with  the n And, and eventually succeed in beheading Kal. 

Darshan of Guru's Form is had on reaching Trikuti 

You will see the marvellous Form of Guru, the refulgence and glory of which cannot be described.  When Guru manifests Himself in human form, He  draws and raises your mind. He helps you proceed  further. Your mind, asleep for ages, will then wake  up. Passing through Bank-nal, you will come to  Trikuti, and then to Sunn, and see the Mansarovar  Lake. The region where Hansas (celestial beings)  abide in all gracefulness is exceedingly fascinating  The melodious Kingri fiddle) is audible there, hearing which, your Surat will get intoxicated. You  will go to Maha-Sunn, where Achint Dweep has been exquisitely designed.

(S. B. Poetry 1, p. 447, cs. 12-18)

On gaining access to Daswan Dwar, one will attain  the status of a Sadh; and then, one is able to effect  one's elevation unaided by the Guru. But, on  reaching Maha-Sunn, one is again in need of  the Guru, for, even Shabd gets lost in the pitch  dark of that region. Just as the spider spins the  thread from its own mouth and then climbs along  it, so also, Surat proceeds upward by catching hold  of its own current, and produces Shabd out of its  own self. The practice of Surat-Shabd, too, in the  real sense, starts from Daswan Dwar. There, Surat  has its Nij Rup (real Form) . Parmarthi activities  performed up to the stage of Trikuti are included  in Karma (endeavour) only; Bhakti and Upasana  (devotion and worship, commence thereafter. 

Question 48-How do Sants take upon Themselves the Karmas of other Jivas ? 

Answer-Suppose, there are two persons having  great affection for each other. Now, if one happens  to fall ill, and the other sits beside him, the currents  of the two flow towards each other, that is, the ailing person feels consolation on seeing the friend,  where as the latter feels pained to see his friend  sick. Likewise, by virtue of the Jivas contemplating the Form of the Sat Guru, the latter takes upon  Himself their ailment to some extent, and His  spirituality is transmitted to them. Thus Sat  Guru eradicates the Karmas of the Jiva quickly and  speedily, that is, causes them to be blown off as if  by the wind, and no desire *of any kind is left in  the Jiva.

O my Guru ! May I never have any desire, even  in dream.

( Sant Sangrah Part 2, p. 173, c. 4 )

Question 49-what is the difference between a virtuous act and a sin ?

Answer-The ascension of Surat to purely  spiritual regions constitutes a virtuous act, whereas  the descent of Surat into the region of Maya is a sin.

Question 5)-How are pain and pleasure defined ?

Answer Perception by a spirit entity of forcible rejectment of spiritual current, whether partial or  total, from a mental or material plane which it is  occupying constitutes the sensation of pain. Perception by a spirit entity of concentration of spiritual current, whether partial or total, in a mental or material plane which it is occupying constitutes the sensation of pleasure.

Question 51 - What is the difference between Sankalp Vikalp (objectless thinking) and Anubhav (realization) ?

Answer -Desire or reverie arising out of the cover or darkness in the body created by Maya is known as Sankalp Vikalp. The knowledge obtained through internal illumination of spirituality is called Anubhav (realization).

Question 52-Some say that the Vedas have  not been revealed by Brahma, and that they have  been composed by human beings. Is that true ? 

Answer-No. The Vedas have not been composed by anyone else. Brahma has four mouths,  and the Vedas represent the Dhuns (reverberations)  produced from those four. One of them deals  with medicine, while others with avocations and  the codes of household life etc., that is, all deal  mostly with Pravritti (involvement or expansion in  the world) while very little is said of Nivritti  (release or final emancipation) Brahma, Vishnu  and Mahesh are the three sons of Niranjan, and  Jyoti, the fourth, who became the principal functionary, is their mother. These four together have brought about the creation of the three Loks.  Niranjan separated himself from them. Whatever  little secret Niranjan knew about Sat Purush was  kept hidden by him and he did not disclose it  even to his sons, because he had to get the work  of creation done by them. Just as people  know very little about the sun of ours, so did  Niranjan have a little knowledge of Sat Purush,  which he kept concealed, and keeping himself aloof  from the rest, he engaged himself in the Dhyan  of Sat Purush, and whenever the need arose, he  incarnated himself and came down to this region.  The incarnation of Krishna was his perfect incarnation, endowed with all the sixteen Kalds (attributes).  The incarnation of Ram was of twelve Kalas.  while that of Parashuram, of eight Kalas only. Niranjan is also known by the epithet of  Narayan.

The two Kalas (viz., Niranjan and Jyoti) together evolved the creation of five Tattwas (elements), four  Khans (species, categories of life) and three Gunas  (qualities). The three Gunas made a vast expansion  and extension. They created Rishis and Munis  (sages and saints), men, gods and demons. Egotism  then increased much.

Jyoti joined with Brahma, Vishnu and Mahesh.  The four together put the noose of delusions and  entanglements round the neck of Jivas. Jivas now  do not find the path to the true Supreme Being.  Niranjan separated himself from the rest. He put  the burden of looking after the creation on his sons.  He created a separate Dweep (island) for himself,  and made vast extensions in it. The island measures  eight Palangs. He (Niranjan) began to perform  Yog of various kinds. He took a long inward  breath and raised it to Sunn. There was a resounding of Dhun, and the Vedas appeared. The Vedas  came into the hands of Brahma, who, on seeing them,  was much delighted. He pronounced them from his  four mouths. Hence, there came to be four Vedas.  Further, Rishis and Munis imparted various interpretations to the Vedas. People were led to rites,  rituals and delusions, and various Smritis and  Shastras (codes of laws were created. Jivas were entangled in Karma and Dharma (religious rites and ceremonies) Nobody could know of Niranjan  Even the Vedas referred to him as Neti Neti (not  this, not this).

(S. B. Poetry 2, p 429, cs 42-53)

Question 53-How did Mohammed bifurcate  the moon

Answer-It does not refer to this moon which  we see here and which is only a satellite. Reference  here is to the moon at the sixth Chakra which has  relationship with the moon in Daswan Dwar, of  which it is a reflection. Mohammed bifurcated it,  that is, he ascended by piercing through that portal. It has been said in Bani also


I saw the five elementary colours of the Tattwas,  beheld the flashes of the lightening of the moon,  and then forced open the third eye, viz., the portal  of Brahmand.

Mohammed's spiritual access was up to a stage  below Sahas-dal-kanwal He heard the bell-sound  from a distance, and had Darshan of Jyoti from  behind the curtain, and he attained Meraj (ascension) by riding on Bury q, or by proceeding along the electric current.

Question 54--How is the practice of Pran  performed ?

Answer--Pranayam consists of many exercises,  such as, Poorak, Kumbhak and Rechak, or the  inhalation of air, retention of air and exhalation  of air, respectively. In Pranayam, the suspension  of the breath is resorted to in the main, but it  cannot be performed by anyone in these times. Either the practitioner goes mad or ends up in  death, because the checks and restrictions imposed  by it are fraught with great danger. Pran is only  Jad Jad (inert), and is being vitalized by the energy  of Surat. Though the range of Pran is up to Pranav Pranav (Trikuti), its current in this practice, is  left behind below the sixth Chakra. Pranayam is  like making one unconscious by hitting with a  cudgel. As compared to this, it is by far quicker  and easier to inhale Chloroform and become  unconscious.

Question 55 -How can the Guru be recognized ?

Answer -The Surat and Mana of one who has  the right Sanskar, withdraw and concentrate  instantly on having Guru's Darshan externally,  and such a one is blessed with Darshan within. For  others, it is by understanding and conviction,  that is, by attending Satsang and listening to His  discourses that they come to recognize Him.  Thirdly, there are the innocent ones, who, by mercy,  recognize the Guru on being blessed with internal  proofs and Darshan.

Question 56-It is our earnest desire that our task be accomplished quickly ?

Answer-The task is accomplished in four lives.  This is not a long time. How much hardship  practitioners had to face in bygone days ? They had  to practise penance for ages, and then only some  rare Jivas succeeded in attaining the status of a  Yogi. But these days such mercy is being showered  that whosoever wholeheartedly sacrifices his body,  mind and riches, has his task accomplished in no  time, even while remaining in family.

Question 57 -How has the period of four lives been fixed for emancipation ?

Answer-Three centres are covered in each life.  The first life consists in covering the centres at the  rectum, the genitals and the navel. At this stage,  one still remains a man-brute On attaining the  heart-centre, one becomes a human being. The heart,  the throat, and the sixth centre are covered in the  second life. At this stage one attains the status of a DevataDevata (god) Sahas-dal-kanwal, Trikuti and  Sunn are covered in the third life. At this stage,  one attains the status of a Hans. The attainment of'  Maha-sunn, Bhanwar-gupha and Sat Lok completes  the fourth life. Here one attains the status of Param  Hans.

Those who possess the right Sanskar, accomplish  the task of two lives in one, and in the next life  they begin the work of the third life. Many such  Sanskaris (deserving and fitted people) are present.  After death, Satsangis are undoubtedly taken to  Sahas-dal-kanwal and beyond, and after being made  to perform Bhakti there, they are again brought  down here on this plane When by performing  spiritual practice, they again effect their ascension,  their location at the stage in question, becomes stable.  If somebody severs his connections with Satsang  after receiving initiation and if he has not performed  any Bhakti yet, or has merely had the Darshan of the Sat Guru, then the seed, as it were, has been sown in him, and in his next life will commence the first of the four periods.

Question 58-- -Does not illness create an obstacle in Bhakti ?

Answer-During illness the Surat and the mind  of a devotee withdraw and ascend even more, hence,  there is no setback but only mercy in it.

Question 59-Under what circumstances is telling a lie permissible ?

Answer- Part7_Q59 The lie which brings in peace and happiness is  preferable to the truth which leads to conflict and  trouble. For instance, there is a thief who is about  to enter somebody's house, or there is a murderer  who is after an innocent person, then to put them  on the wrong track by telling lies would be no sin  at all. It is preferable to telling the truth In other  words, it is no lie if it causes no harm to anybody  and if one's intention is clear. But, if somebody  makes a vain boast by telling that his fore-fathers  were so and so, and contends that there is no harm  done to anybody by telling this, and as such, it is  not a lie, then it amounts to outright ignorance,  and such a person is bound to be deceived.

Question O-What is meant by Quami_Karma Quami Karma (National Karma) ?

Answer-When a heap of the noxious Karmas  of the people of a village or town or locality  simultaneously gathers momentum in the ethereal sky, its subtle influence descends in the form of  epidemics, famines, and other calamities. This is  known as Quami_Karma Quami Karma (National Karma).  If people of other countries or places also happen  to die or perish there, they, too, have some relation  or the other with the local people and that is why  they come to be included amongst such people.

Question 61-People say that in Satsang there is  some magic, for, whosoever goes there, gets stuck  there. Likewise, they criticize in many other ways.

Answer-Truth itself is magic; he, who comes  to know what the real secrets are, instantly joins  the Faith, but the ignorant think that it is some kind  of magic. Those who are calumniators are the  recipients of great mercy of Radhasoami Dayal. In  a sense, they perform Sumiran all the time. Their  feeling of antagonism is so great that the moment  they hear the Name RADHASOAMI, their inner  self starts burning, as it were. In other words, Maya burns away. Such Jivas become ardent  Virahis in their next life.

Question 62-If one, by virtue of one's avocation, is asked to give one's opinion in a court case  as to whether a certain person should be awarded  punishment or not, and if one so opines that the  person should be punished, then does this amount  to committing a sin or not ?

Answer-If you feel that there is no harm in  giving such an opinion, then it does not matter.  If there is a bad character who causes much trouble  to many, it is better he is punished. In short,  there is no harm in saying what one thinks is right.  Nobody gives an opinion unsolicited; what wrong  there can be in giving opinion when it is sought ?  If some Satsangi is a judge, he has to give his verdict  There is nothing wrong if, according to his judgement, he even awards capital punishment to the  guilty.  But he, who is blessed with the grace and  mercy of the Lord, is not placed in such a delicate  situation as may sully his faculties and tendencies.  Before I came to the holy feet of Huzur Maharaj,  arrangements had almost been finalized for my  appointment as Deputy Magistrate, but Mauj  ordained it otherwise and I was saved. Also, a  second occasion arose after I had conic to His holy  feet, but then too, it was averted by Mauj. -What  is meant is that the Lord does not allow him  to be entangled in such things on whom He bestows  mercy.

Out of all the government departments, office work is the best. It entails no anxiety or worry.  Police service is very bad. The teaching profession  is also good but, in it, one has to boss over  students and one grows conceited on account of  being a teacher.

Question 63-Is corpulency harmful in Parmarth  or not ?

Answer-It is not necessarily true that one with a fat body has a gross mind, too. There are many who are very lean and thin in body, but their mind does not give up its mischiefs. But, an extremely plump body is not good.  

Question 64 - - What is Kam or Karnia 

Answer -- Kam or Karma (endeavour ) is a manifestation of spirituality.

Question 65-What is the Karma of Satsang ?

Answer-To listen to the recitations and discourses in Satsang attentively, to abstain from the  pleasures of the mind and the senses, to perform  Sumiran, Dhyan and Bhajan regularly, to serve  the perfect Guru with body, mind and riches when  He is met, and to control the waves and reveries  of the mind constitute Karma of Satsang.  Question 66-Our mind does not at all apply to Satsang; what should we do ?  Answer-Come back after having a trip around,  then will your mind apply itself to Satsang. If your  desire is sincere, the mind, feeling repentant, will  apply itself to Satsang with greater fervour, since  it is the nature of the mind that it never pays heed to anyone till it itself undergoes sufferings and  learns thereby. If the Lord finds that if somebody's  Karmas are too many, He leaves him alone. When  again it is the Mauj, He effects his correction by  enabling him to engage in Satsang and Abhyas.  Question 67--- Our condition does not change  and the mind does not come round inspite of our  staying in Satsang. What should we do ?

Answer-Reduce your intake of food by half  and see for yourself whether or not your condition  changes in six months' time. But it should not be  like this that you fill your belly up to your  nose at one meal and then claim that you take  food only once a day. The moment food comes before you, you start swallowing it like an ox,  with your whole attention riveted on it and you  become identified with the food itself; then you stretch your legs like a beast and fall asleep.  Even a serpent also keeps lying like that after  swallowing its food only once a day. And, there  are many worldly people, like those of the  Brahman caste, who keep lying after taking food  prepared from one and a half kilogramme of wheat  flour and gulping two tumblerful of water at a  time. If one takes only one meal a day in this  fashion, it will not do one any good. This much  will, of course, happen that the reduction in the  quantity of food will enhance one's anger to some extent, but one's all other evil tendencies will loosen, and one's grosser tendencies will be shaken off. If one has an ardent longing for Parmarth, one should reduce the diet by one-half.  It is the holy utterance of Soamiji Maharaj  that anyone desirous of the bliss of Shabd should  take food only once a day, and if one eats two or  three times a day, one will never obtain that bliss.  We had observed. Huzur Maharaj giving up food  for several days together; He used to take very  little food. For him, who possesses the requisite  Sanskar (fitness), only a hint is enough, but he,  who is an ox, does not understand howsoever hard  one may try. The subtle part of the food we take  goes to shape the inclinations and tendencies of  our mind. If food intake is reduced, the evil tendencies will surely become lean and thin.

Question 68-We are unable to reduce our diet  in the usual. course. May, by grace, some ailment  befall us !

Answer-It is better that the diet be reduced  of one's own accord rather than by any disease  or ailment. There will be less illness if one  eats less.  There is always some Sanskar or the other of  the Jiva which attracts him to Satsang. If he  continues to stick to Satsang, his purification will  one day be accomplished slowly and gradually. A  piece of stone inside water is better than one lying  outside, because the former is definitely cooler than  the latter. 

Stay and abide at the door of a Sant and, slowly and  gradually, your task will be accomplished. Sacrifice  your body, mind, riches and all to Him, and submit  meekly to His reproaches and chastisements. Like a  dog, eat what you get, and remain riveted to the feet of the Master. Leave not His door though you may  be kicked and pushed thousands of times from there.  Says Paltu D..s, your object shall be achieved if you  endure and stick to all this

(Sant Sangrah Part 2, p. 166, cs. 1-4)

Question 69-Has the debt, which remains  unpaid in this life, to be paid off in the next life ?

Answer-One has to pay off the debt up to the  span of four lives. If one is not honest enough to  repay the debt in the present life, then in some  future life the debtor is born as a creditor, the  creditor as his manager; and the latter misappropriates money or merchandise of the former.  In short, he to whom the money is due, somehow  realizes his money sooner or later, and thus the  Karmic load of the debtor is lightened.

Question 70--In the `biography of Soamiji  Maharaj', it has been mentioned that Soamiji  Maharaj once observed, "The Faith I had given out,  was that of Sat Nam and Anami. Radhasoami Faith  has been introduced by Salig Ram (Huzur Maharaj).  You should let it also continue". What does that  mean ?

Answer - Sants usually do not say that They are  Sants, and this statement of Their's is correct, for,  Sants never tell a lie. What it really means is that  the Nij Rap (Real Form) of Sants is in Dayal Desh,  and Their heart-plane is located at Daswan-Dwar,  just as the spirit form of Jivas is located at the sixth  Chakra, or the third Til, and -their heart plane at the solar plexus. Param Sant Soamiji Maharaj was  the Incarnation of the Supreme Being Radhasoami  Dayal; His heart centre was at Satnam Anami and  His Nij Rup in the Highest Region of Radhasoami.  Ordinarily, when a man speaks, he is seated at the  heart-centre, which is the seat of the mind, and if, therefore, he says that he is not a Surat, he is right.  Similarly, the statement of Sants that They are not  Sant, is correct. So, whatever Soamiji Maharaj  said is correct and right.  Sat Lok was the heart-centre of Soamiji Maharaj.  Hence, when He spoke, He spoke from the plane  of Satnam. His Nij Rup (Real Form) was Anami Radhasoami. It was in this sense that He observed  that the Faith propounded by Him was that of  Satnam and Anami. Or, in other words, His heart  was located in Sat Lok, and, of course, His Nij  Rup (Real Form) was in Radhasoami Pad[54].

Question 71-Sat Guru is the incarnation of Sat  Purush. His current descending from Dayal Desh  functions on assuming a gross body. In other words,  the Current within all the succeeding Sants is the  same, but Their physical appearances differ from one another. Why so ? When it is the Sat Dhar which assumes the bodily form in each case, why are not Their external forms similar ?

Answer-The body assumed by Sat Guru in any  region is formed of the material of that region.  Similarly, when Sat Guru incarnates Himself in this  region, His form and appearance accord with those of  His parents and family, kith and kin, and the race  and the material and condition of the creation of that  time . However, the physical bodies of His parents possess higher spirituality in them, and they are  more clean and pure Although Sat Garu's body is  made of the material of this region and bears the effect of family relations, etc., His Surat remains uninfluenced by any of the aforesaid factors  One's caste or race also has its effects on one's  physical body. Generally, the complexion of the  Khattris is fair, and the Kayasthas are wheatcoloured. Externally, only the faces, particularly, the  eyes and the forehead of Sants resemble one another  to some extent. If one looks attentively at the  pictures of Huzur Maharaj and Soamiji Maharaj,  one will find no difference in the eyes and foreheads  of the two. 

Behold the eyes and forehead of a Sadh. In Him  dwells the refulgence and light of Sat , i,e. , Sat  Purush ). Those who have Gyan (Knowledge) of the  exalted position of Guru, an recognize Him by these  signs.

(English Prem Bani, p. 280, cs. 38-39)

The brains of all Sants are alike. There may be a  little difference up to the state of Branmand, but  there is no difference in Sat Lok. In Trikuti, Guru's  Form is perfectly and clearly visible. In short,  the internal forms of all Sant Sat Gurus are one and  the same. Their family characteristics are reflected  in Their outer forms.

Question 72-What is the difference between the entity and individuality of Sants ?

Answer-There is no difference whatsoever in  Their essence, but Their individuality is established  by Their Currents being differently channelized; the  channel through which the Current of a Sant Surat  comes, represents His individuality. Water from  the ocean is channelized into a number of rivers,  but there is no difference in the essence of the water.  It is only because of the channels that the difference  is observed. Out into the channels, the waters  (Sants) appear to be different as fish do, otherwise,  They are one with the water.

Question 73-What is Pralaya or dissolution ?

Answer-When Maya re assumes the form of Parmanu Parmanu , atom or molecule) from its present  gross form, it is called PralayaPralaya or dissolution.  At the time of Pralaya and Maha Pralaya (dissolution and great dissolution), the Karmas of Jivas are  not taken into account. Pralaya and Maha-Pralaya are governed by pre-creational Karma.

Question 74-What benefit of assuming the human form is derived by the Surat of an infant dying immediately after birth ?

Answer-Such a Surat was destined to assume  the human form for that much duration only, as  per its Prarabdh Karmas This may indicate either  a benefit to or a misfortune of the Jiva. If that  Surat was a denizen of some high region and for  some particular reason it was destined to assume the human form for that much period only, then,  after death, it goes back to the high region of its  location. It is thus benefited. But if it happens to be an unclean Surat, then, after enjoying the good  fortune of assuming the human form for a short duration, it again goes down to lower categories of life. This is, in a sense, its misfortune. In fact, it is mainly due to the fruit of Prarabdh Karma that one has to be born. Also there are some Karmic settlements with the parents too in it, but that is only to a small extent.

Question 75- Why have Jivas, who have gained  access to higher regions by means of Abhyas, to be  brought down again in human form ? Cannot their  further ascension be effected from there itself ?

Answer--The practices for spiritual elevation  cannot be performed in higher regions. They can  be performed only in such a body which is a true  replica of the entire creation and in which all the  Chakras, Kanwals and Padams of all the three  grand divisions are present with their respective  powers such as can be awakened. This is not so  with bodies in the higher regions. In them, some  centres are correctly formed and the rest are only  nominal in the form of just a line or a point bereft  of any power of further progress or elevation.  Hence, the Abhyas for effecting spiritual ascension  cannot be carried out there. For instance, in this  creation, all the beings have brain, but except  human beings, other animate beings like animals  etc., have not been endowed with the faculty of  understanding and reasoning although they, too,  have brain. Therefore, they are unfit for performing  Abhyas,

A human being is seated at the heart-centre  which is also the seat of the mind, and he alone can  perform Abhyas, because within him exists a true  replica of the entire creation in a systematic manner.  That is why it has been said that God has created  man after His own image. The pinnacle of this  earth corresponds to the heart-centre in man, and  therefore, all human beings existing upon this earth  or other earths on the same level, are possessed of  all the six lower centres in a serial order, and the  higher centres, of which the lower six Chakras are  reflections, are also present in a serial order.

Now, if we take the example of a Jiva located  in the region which corresponds to the throat-centre,  then, within the body of that Jiva, the three centres  below the throat-centre, viz., the heart-centre, the  navel-centre and the centre at the reproductive  organ, will, of course, be in order, but the fourth  one, viz., the ganglion at the rectum, will be marked  only nominally in the form of a line, and not as  a perfect centre. That being so, the corresponding  centre of which the ganglion at the rectum is a  reflection, will not be properly formed in him.  Therefore, such a body cannot be a perfect  microcosm of the entire creation. For this reason,  the practices of spiritual elevation to higher regions  cannot be carried out in such a body because if  there is no foundation, how can any building be  erected properly ? This analogy also applies to the  higher regions,  One will have to come down and assume the  human body to perform Abhyas for effecting  spiritual ascension, and this is corroborated by the  assertion made by the Mohammedans that the  angels have no ganglion at the rectum.  The human being, in whom the six Chakras are  properly represented, is capable of performing  spiritual practices although he may be crippled of  any limb, that is, he may be lame, armless or  blind. If even a single Chakra happens to be  missing, he cannot stay in this body A kite  cannot be made to fly unless its string is tied down below. In the same manner, the presence of the  lowest centre in the body is necessary for performing  Abhyas.

In the Abhyas which devotees are made to  perform here in Satsang, a link remains established  below, by means of which they may be able to  come down and again rise up. Hence, except in  this region, performance of Abhyas is not possible  in any other six centres of higher regions, though,  of course, the faculty of comprehension and understanding is much more developed there owing to  the subtlety of Maya. Therefore, Sants deliver  discourses to Jivas located on the higher planes  and strengthen their love and faith. For the purpose of performing spiritual practices, they are brought down here again.

Question 76--Too many thoughts and reveries arise during the practice of Bhajan. What is the reason for this ?

Answer-The impressions of Sanchit Karnias  formed within get vivified by the manifestation of  Shabd current. They get exhausted by assuming the forms of thoughts and reveries.  If one finds it difficult to apply one's mind to  Bhajan, then one should perform Bhajan for a  short while as a routine and devote more time to  Sumiran and Dhyan In other words, one should  devote more time to that mode of Abhyas to which  one is more attracted, and perform the other  modes only as a routine. In the practice of Dhyan,  the current of love is awakened and it puts covers  over those impressions, as it were. In short, one  should devote greater time to that practice which  helps in the withdrawal of one's mind and Surat. 

Question 77-The Supreme Being is formless  and all-pervading. In performing His Dhyan, the  difficulty arises that Dhyan cannot be performed  unless there is a form, and since the Lord is said  to be formless, how can His Dhyan be performed  and how can the all-pervading Being become  confined to any single form ? 

Answer -Within the Jivas, all the portals leading  to higher regions are closed. Only a faint current  drips from above, as water oozes out in little  drops from a river dam. Now, if anyone, with  the help of spiritual practices, removing those  barriers or awakening the latent powers of the  centres in the brain, gains access within to the  reservoir of pure spirituality, or if a wave emanating  from that reservoir descends to this earth, known as Swatah Sant, all portals within whom  are open -, then, both of Them should be regarded  as the incarnation of the Supreme Being. Now,  it should be understood that Dhyan signifies  establishing a communion and hence, hearing of  the Shabd reverberating within amounts to Arupi_Dhyan Arupi Dhyan ( contemplation of the formless  Supreme Being) because that Shabd is also formless  and by listening to it, communion with the Supreme Being can be established. To perform  Dhyan of the form which the Supreme Being has  assumed as Sant Sat Guru, constitutes Swarupi_Dyan Swarupi Dhyan (contemplation of the human form of the Supreme Being).  In mesmerism, the subject, by touching the nail  or hair of a person or any other object used by him,  can establish a link with that person and can tell all  about him; so also, by means of Dhyan of Sant  Sat Guru, communion with the Supreme Being is  established. The material of which His body is  made is extremely subtle and pure, and whatever  things have been used by Him, such as, clothes,  etc., are also sanctified, because they come in  contact with that Spiritual Current of the Highest  Region which descends straight within Him from  the reservoir of pure spirituality. That being so,  it is a matter of great good fortune to be a  recipient of such Prashad, and that is why one should be full of respect and reverence before the  photographs of Sant Sat Gurus. Such an attitude  bespeaks love and respect; it does not mean seeking redemption through the portraits of Sant Sat Gurus.  For example, when Lord Roberts came out  victorious in a certain battle, countless garlands  were offered to his portrait in Calcutta. This was  only a gesture of respect and love. Similarly,  offering garlands and paying obeisance to the photo  of the Sat Guru is only an expression of love and  reverence. All Jivas are like blind people who can  grope their way here, but none can know of the  inner path and secret unless the Sant Sat Guru  chooses to reveal it. For this reason, the eminence  of Sat Guru's Satsang, and contemplation of His  form is great. Through Him will communion with  the formless Supreme Being be achieved.  

Question 78-If one is not fortunate enough to  get Sat Guru's Satsang, then what should one do ? 

Answer-All those, who have come under the  refuge of the Lord, will definitely get internal and  external Satsang sooner or later. Now, if someone  asks how can Satsangis be accommodated in  Satsang when their number increases to fifty or  sixty thousand, the answer is that when countless  Surats will be taken to Sat Lok without any Karni  (spiritual endeavour) on their part, innumerable  islands will be created there and those Surats  will be located in them; and they will be getting  the bliss of the Darshan of the Purush and the  sustenance of nectar, the only difference being one  of distance, that is, of proximity and remoteness.  So also, such instruments will be invented here as  will enable Satsangis at any distance to have Darshan of the Perfect Guru (wherever He may be  graciously present) simply by pressing a button, and Iii discourses will be clearly heard and the acts of His grace seen; the only difference will be that of distance.

Question 79-Sants have fixed a period of four  lives for complete emancipation. Is there any proof in  support of this or is it ju.5t an utterance of Sants  and we should therefore believe it ?

Answer-There is no external proof. Of course,  four Loks have been mentioned by Sants. Obviously,  each of the Loks has relevance to one life. Only  Sants know about the internal spiritual progress of  Jivas. Jivas themselves, know nothing about it  though, of course, they faintly realize it in their  second life and, to a somewhat greater extent, in  the third life. At present, a Jiva is only a Nar_Pashu Nar Pashu (man-brute). Then he will become Nar Nar (man). In other words, he will be elevated to  Sahas-dal-kanwal after completing devotion to Guru  in one life. Then, by performing Abhyas in the  second life, he will attain to Nam Pad, viz.,  Trikuti. In the third life, he will have access to  Mukti-Pad, viz., Daswan Dwar, and in his fourth  life, to Nij Dham, that is, Sat Lok.

The difference between `brute' and `man' referred to above is as follows.  After each set of three Chakras, there is a vast plain by way of a barrier. In Chidakash, located in between Sahas-dal-kanwal and the sixth Chakra, are the regions of Brahma, Vishnu and Mahesh in the same manner as some regions are mentioned in the case of Maha-Sunn.  The death of human beings ensues on passing through the third Til or the Shyam Dwara (black opening or aperture) above the sixth Chakra, whereas quadrupeds and other creatures die on crossing the heart-centre.  In human beings, Surat's energy first comes to  Manakash and from there it descends to the sense  organs, and it is in this way that it carries on  its external activities. In other words, energy is  flowing continuously from the sixth Chakra, the  seat of Surat in the human body. That is why man  dies on passing through the sixth Chakra. But, in  the animal kingdom, everything is governed by  Manakash, and death ensues on the spirit of an  animal being withdrawn there, that is, an animal  is one in whom the spirituality of the heart-centre  is at work.

Question 80-What is the reason that, at the  time of Abhyas, thoughts and reveries haunt us  and we feel sleepy, and also drowsiness overtakes  us during Satsang ? How can we get rid of them ?

Answer-The root cause of all these is impurity,  which will be removed gradually by means of  Satsang and Abhyas. Also, there is remedy for it;  for example, when drowsiness sets in, one should  wash one's face and walk a little, or, ' while, in  Satsang, one should ask the brother Satsangi sitting  next to one to give a pinch when one dozes off,  or one may press one's tongue in between the teeth.  As for reveries of the mind, the remedy would be  to perform Sumiran audibly or recite some selected  couplets from the Bani, etc. But, one can derive  real benefit only when the impurity of the mind is  removed. Hence, one should go on performing  Abhyas and Satsang regularly and make no haste  in the matter, rather, one should leave it to Mauj  because, if one makes haste and exerts oneself too  much, it is possible that one may derive some  benefit for the time being, but it will not be real. For instance, if faeces have dried up inside the  bowels, water enema can bring about some cleansing  and relief, but thorough cleansing will be effected  only when some medicine is administered to soften  the dried up faeces first, followed by another  medicine to flush it down. This is how Sat Guru  effects purification. For sometime in the beginning,  He gives medicine aimed at softening so that the  filth within may swell up, and then He effects  complete purification. Sants very well know how  to effect purification. By Mauj, a few such persons  always remain in Satsang all the time as can carry  out the correction and reformation of others and  keep their mind under stress and strain; and such  persons will always be accommodated in Satsang, because where there is a rose, there must also be thorns for its protection, and where there is honey, bees are always there By this process, Sadhs also are put to test, because he, who wants to have a rose, does not care for the thorns.

Question 81-Mahatmas have said that seclusion  is highly beneficial, provided no other thought,  save that of the Supreme Being, arises in one.  And if there is seclusion externally but, internally,  thoughts and reveries continue to arise, then it is  an association of the devil and the mind. Do  these thoughts and reveries which arise during  Bhajan constitute association with the mind and  Satan, or not ?

Answer-Undoubtedly, this is an association  with the mind to some extent, and its range also  is very vast, but it is due to Sanchit Karmas that  thoughts and reveries arise, and such Karmas are  eradicated at the time of Abhyas. If one is not  carried away by the reveries of the mind, and does  not oneself raise worldly desires at the time of performing Bhajan, then it amounts to struggling and  fighting with the mind, and not associating with it.  But if one gets lost in worldly desires while  performing Bhajan, then, it is no doubt associating  with the Satan.

Question 82-If some respectable Satsangi  complains to an officer of the Satsang or to a loving  devotee against another Satsangi, and if the latter  Satsangi, in spite of his being innocent, is held guilty, then should that be considered as the fruit of his past Karma or what ?

Answer-If he has not committed any guilt and yet is held guilty, then it should be taken as the consequence of his past Karmas.

Question 83--From where has Maya originated Answer-From Trikuti.

Question 84-Do worldly people hear Shabd when they die ?

Answer -They get such beating and thrashing  on the way that Shabd is not audible to them  They do pass through the third Til and also get  the Darshan of Jyoti, but desires arising for worldly  pleasures hurl them down instantly. Their Surats  undergo merciless pruning on the way which is  as sharp as the edge of a sword. But the followers  of the Radhasoami Faith do not meet with such  a fate; they hear Shabd clearly. He, who has heard  the Holy Name RADHASOAMI even externally,  is also saved.

Question 85-What does awakening of Surat  signify ?

Answer-One's Surat is considered to be  awakened to the extent one', covers have been  removed.

Question 86 - If one feeds others in the name  of a dead person, does that do any good to his  soul ?

Answer-Yes, it does. In fact, there have been  many instances where the spirit of the dead person,  in whose name food was offered, appeared in  dream to the person who had given away the food  and expressed its satisfaction and a feeling of  comfort, confirming that the suffering which existed  before was no longer there. The benefit to one who  feeds is proportionate to the spiritual status of the  person who is fed. In other words, he who feeds,  derives the benefit of the region up to which the  spirit of the person fed has access Mercy is  showered on him from the reservoir of that region.  Now if one offers food to Sants and that food is  utilized in the service of Their body, one is blessed  with showers of mercy from the Topmost Region.  More or less the same benefit accrues from feeding  Sadhs; and when one feeds in the name of another  person, a link is established with the spirit of that  person wherever he may be, and he is benefited  thereby.

Question 87-Is it a sin to kill bugs and other  insects ?

Answer-As far as possible, they should be  only removed, but since the human frame is the  best of all, it is not a sin to kill anything that does  harm to it.

Question 88-Sants have incarnated Themselves in India. What benefit can the people of the Western countries derive from that ?

Answer-It is not only the Western countries  but all the Loks (regions) that receive benefit of  the lift by one grade by the incarnation of Sants. If there is anybody of good attributes and virtuous conduct in, the Western countries, his link with Satsang will get established.

 Grant Merciful Radhasoami  Thy  Grace and Protection  

[1] 1. A cloth or shawl thrown loosely over the shoulders.

[2] Name of a saint (Rishi), son of Gautam.

[3] Name of an ancient sovereign of Ayodhya (the modern Oudh), and father of Ram. 

[4] Vashishtha was a celebrated Rishi or inspired sage  (the spiritual preceptor of Ram Chandra) ; he is also a Brahmadhik.

[5] Sweetmeat.

[6] Vyas is supposed to be the original compiler of the  Vedas and Puranas; also the founder of the Vedant  philosophy.

[7] A famous mendicant and Hath Yogi, the Guru of  Gorakh Nath.

[8] Name of a celebrated Rishi, author of several hymns of the Vedas. 

[9] The election of a husband by a princess or daughter   of a Kshatriya at a public assembly of suitors.  

[10] See Glossary of Radhasoami Faith.

[11] Name of a Hindu sage, the father of the Ancient poet Vyas.

[12] Wire drawing plate.

[13] 1. Sea-shell used as a monetary medium of exchange  amongst primitive people.

[14] A tropical bird, a species of cuckoo.

[15] See Glossary of Radhasoami Faith.

[16] Denizen of the higher region,

[17]  Accumulated Karmas.

[18] 2. The acts performed or committed in the past or present life, the fruit of which  is to be reaped in the present life.

[19] 1. Association with Sadhs and devotees; association with  those who are engaged in devotional practices.

[20] 1. See paragraph 59 of Sar Bachan (Prose), Part 1.

[21] See Glossary of Radhasoami Faith.

[22] Reference is to sage Gautam, vide paragraph 87 (12) above.  

[23] Ubtan-A paste composed of one or other kind of meal, turmeric, oil and perfume rubbed on the body when bathing to clean and soften the skin.

[24] Chhathi-The sixth day after the birth of a child.

[25] A kind of pastry of flour and crushed pulse fried in Ghee or oil. 

[26] S B Poetry 2, XXXI/6, 13. 

[27] 1. Name of the ruler of Sri Lanka or Ceylon, and the  famous chief of the demons whose subjugation and destruction by Ram, the seventh incarnation of Brahm, form the subject of the epic poem called Ramayan.

[28] Circumambulation. The going round a person or an idol by way of adoration.

[29] There is pun in the expression  Bania. Literally, it means a merchant. It also means one who is accomplished and perfect. Banana in Hindi, means to do or accomplish and  Banna means to get accomplished. 

[30] Messengers of death, agents of Kal.

[31] Sati or Suttee : (1) An old act or custom of a Hindu widow willingly cremating herself or being cremated on the funeral pile of her husband as an indication of her devotion to him. (2) A woman cremated in this way.

[32] Dear beloved, dear beloved...

[33] Bent grass.

[34] Rice boiled in sweetened milk.

[35] A thin cake of wheat flour fried in Ghee.  

[36] See anecdote 5, paragraph 61 (5) above.

[37] Endowed or charged with the powers and attributes of a   deity.

[38] A practice of Hatha Yoga.  

[39] An intoxicating drug made of opium,

[40] Loyalty or fidelity to the husband.

[41] Fidelity to the Guru, Faithfulness of a disciple towards his Guru,

[42] Sky

[43] Love-sick.  

[44] A man belonging to the first of the four original castes   of Hindus.

[45] A cobbler, a tanner.

[46] (1) Kam (passion), (2) Krodh (anger), (3) Lobh (avarice), (4) Mob (attachment), and (5) Ahankar (ego) are called the five thieves. (1) Piety (2) Patience and forgiveness, (3) Contentment, (4) Discrimination, and (5) Humility are called Sahus or respectables.

[47] Name of the second of the five Pandav princes. Literally means terrible, terrific.

[48] Name of the grand-uncle of the Pandavas. Literally, it means terrible, terrific.

[49] Kukkut means hen. Kukkut Asan means posture of a hen.

[50] A `T' shaped apparatus or appliance on which a  practitioner of Surat Shabd Yog places his elbows,  when, due to illness or some other cause, he is unable  to place them on his knees, sitting on feet, for Bhajan.

[51] The eleventh day of lunar fortnight.

[52] 1. For the elucidation of the difference between Radha. soami Anami and Satnam Anami: see Chapter 5 of Truth Unvarnished Part 2.   

[53] 1. S. B. Pcetry 2, page 508, c. 25.

[54]  1. For further elucidation of the august utterance, read letter No. 409, R. S. Correspondence with Certain Americans vol. II.