pe, hey DISCOURSES OF BABUJI MAHARAJ | Vol. Il | Translated by 5. D. Maheshwari, M. sc. . Personal | Assistant to Babuji Maharaj 1 | RADHASOAMI SATSANG SOAMI BAGH, AGRA (INDIA)Dis. CONTENTS All the three practices of Sumiran, Dhyan and Bhajan should be performed daily with enthusiasm, but one is free to devote longer time to that mode of practice which appeals more to one and give less time to the other two odes. 29-7-1937 Unless patience, steadiness and equilibrium are main- tained, it will not be possible to stay at a higher plane and partake of the bliss thereof. To acquire patience within, the course of desires and inclinations of the mind will have to be changed, and egotism as well as infatuation will have to be destroyed. ara As or desire signifies descent to a plane lower than that of one’s own for the sake of getting pleasure. One gets ara Bas or location according to one’s ara As or desire. Afterwards, to derive pleasure from the objects present there, waar Mansa or inclination of the mind develops, which makes the Jiva indulge in the necessary activities. wz Mad or pride (egotism) arises as a result of success in these acti- vities. Then, the desire, which grows, to share that success or benefit with one’s relatives and friends, is ate Moh or infatuation, which, when particularly strong, constitutes am Lobh or greed. 1-8-1937 The Jiva wastes his time in the midst of desires and anxieties. No happiness here can be abiding. One does something here with great enthusiasm but, after a time, enthusiasm begins to fade away. After any kind of happi- ness, sorrow is inevitable. Remarkable feats can be accomplished if the spirituality and the forces of this region are collected, brought to a focus and raised to a higher plane by means of Surat. 5-8-1937 Sants, Sadhs and Mahatmas, who made their advent here in the past took only such people in their fold as would surrender their body, mind and riches and would renounce the world. But Radhasoami Dayal, after incarnating Page 19 24 32Dis. 6. 10. Himself, iifted this condition and, allowing Jivas to lead a family life, He, by His mercy, graciously started the process of eradication of their Karmas as well as their redemption, laying down the only condition that they should come to Him with a little of humility. 8-8-1937 For progress in Parmarth as enjoined by Sant Mat, correct performance of the practices of Sumiran, Dhyan and Bhajan is essential. The reason why these practices are not performed correctly is that, at heart, one harbours a gtievance against the Lord. This is a habit with worldly people. Satsangis should ever remain thankful to the Lord, come what may. Reasons for visitations of pain and suffering. 15-8-1937 Bewildered at the pain and suffering prevailing in this creation, man makes all sorts of conjectures regarding the Lord. If one understands the secret of the creation properly, one will realize that the creation and the pain, suffering and troubles prevailing in it are a special mercy of the Lord. 25-8-1937 Worldly activities and those pertaining to Swarth or self- interest are quite different from Parmarthi activities. The reason is that Parmarthi activities are directed inward while those pertaining: to the world are outwardly directed. 27-8-1937 The significance of the Lord’s being omnipotent and Dayal or merciful. 30-8-1937 area arty cares & FT| fara carr ariica aft tu faa Ht dea fet BT ATT | ara agers caret att zara uw (S. B. Poetry 2, xxx/25, 1 & 2) I perform Arti of Radhasoami, and receive pure and unalloyed light and Ami-Ras (nectar). I prepare sandal wood paste of Chit (attention) and flower garlands of Hit (love). I offer them to Din Dayal Soami, 31-8-1937 All activities, whether of Swarth or Parmarth, depend on Surat, mind and body. The mind is the god of all religions. Page 35 43 49 55 60 65Dis. 11. 12, 13. 14, 16. VA The source of mind is Brehm and that of body is Maya. Sat Purush Radhasoami is the reservoir and fountain head of Surat. 1-9-1937 ‘What Sant Mat is, and what it is not. 3-9-1937 Without tenderness, success in Parmarth cannot be attained. The reason why Guru’s form does not become manifest during Dhyan is that hardness and deficiency of attention are there. 6-9-1937 Kal removes hardness by means of death. By this method, only that much tenderness is generated as is necessary for having access up to Brahmand but not up to the region of Sants, Sants remove hardness by sprinkling nectar on it. 7-9-1937 aaye % ae gerd aat aa ae or I pray to Sat Guru humbly To start Sant Mat openly. 8-9-1937 The inner meaning of what Sants do here cannot be under- stood by all. It is not the Mauj to show miracles and give proofs. Devotees, of course, get proofs within, and the Lord takes upon Himself the responsibility of their worldly affairs, too. 8-9-1937 What is the code of conduct for Sadhus in Satsang? So long as renunciation is not accompanied by love for the Lord, one should not leave one’s hearth and home. There is a greater possibility of attaining success in Parmarth if one leads the life of a householder. 9-9-1937 Elucidation of the hyma aratt & fan 3 afedt, Hara ae JS #7 ‘Come along my friends! let us withdraw inward. I have resolved to perform the Arti of Guru” 13-9-1937 All the agitations of mind are caused by Kam (desire), Krodh (anger), Lobh (avarice), Moh (attachment) and Abankar (egotism). The Jiva is roasted in the fire of the three kinds of afflictions and he cannot maintain serenity and patience. So long as calm and patience are lacking, success in the practice of Parmarth cannot be attained. The reservoir at this plane is shallow, and 70 80 91 98 103 M2 118 129Dis. 19. 21. this is why it is more agitated by waves. Hence, it is necessary that the plane of one’s location as well as one’s nature and constitution are changed. To the extent one penetrates within, one will be less swayed by agitations and will experience serenity and freshness. 14-9-1937 Just asa farmer, after making a thorough search for poisonous grass, weeds and insects which harm his crop, eradicates and removes them all, so also, should a Sat- sangi try to root out all those cravings and desires which are harmful for Parmarth, after making a careful search for them, so that the exotic seed of the Bhakti of Radha- soami Dayal may grow, flourish and bear fruits. . 18-9-1937 Parmarthi practices cannot be carried out so long as worldly desires are predominant. One should search for Parmarth sincerely. One should understand what one is told. Having understood it, one should, practise the method explained to one. In other words, one should awaken the current of tight which is coming from within, after ascertaining its secrets and the method of awakening it, from him who is conversant with the same. With its awakening, access to its plane will be had and faith and_realizationpertaining tothat plane will be engendered. Then, the power of the next higher region will have to be awakened, and then that of a region which is higher still. Proceeding in this manner, one will reach that region from where Surat descended in the beginning. These acti- Vities will be possible through the grace and mercy of Sat Guru’ and through Satsang. 24-9-1937 All Parmarthi activities, like Abhyas, Satsang, Sewa (service), etc. should be carried out with the object that one may secure the Lord’s pleasure and come nearer to Him, One should never forget this. To minimise one’s indulgence in those things which are incompatible with the Lord’s special Mauj and to conform to His Mauj alone constitute the winning of His pleasure. Of the ten ways of applying the mind to Parmarth, one is that a person should earn his living by honest means. 26-9-1937 Page 135 146 137 167Dis. 23. 24, 25. If one can have full confidence in the Lord’s omnipotence and in the fact that Surat’s real good lies in His Mauj, one will be able to make spiritual endeavours, one’s love and faith will become abiding, and one will be able to take Saran as well as maintain patience. 2-10-1937 Great is the importance of Nam. By Nam is meant that Shabd which is resounding within everyone. Shabd is resounding everywhere, from the highest to the lowest level. For success in the practice of Nam three things are necessary : (1) Practice should be performed after ascertain- ing the secrets of Nam; (2) There should be response from within to the sky from where the Shabd is resound- ing ; (3) Practice should be performed under the guidance of one who is conversant with the secrets and has access up to the region of Nam. In Sant Mat four things are of prime importance for performing the practice of Nam: (1) Nam of Sat Desh ; (2) Initiation by a Sant who knows the secret of that Nam ; (3) Awakening of Surat in some measure ; and (4) Repetition of Nam and its attainment through the instrumentality of Surat. 7-10-1937 In doing things worldly, spirituality is exhausted and one’s capital is depleted. True Parmarth consists in increasing the capital. For this purpose, Surat has to be separated from body and mind and applied to Shabd. An activity, by which the stock or capital does not increase, is not Parmarth. 11-10-1937 Being under the pressure of the impurities of Mana and Maya, Surat was lying unconscious at a higher plane. Since spirituality cannot remain unconscious, it had to descend to a plane where it could become conscious and function. All orderly and systematic activities are born of consciousness, If we are drawn upward from the plane of Antah-karan, we start becoming unconscious. What is required is that our scattered attention should be reversed, withdrawn and concentrated, and a focus formed, so that activities pertaining to the next higher plane can be carried out. In this way, slowly and gradually, the consciousness of all the planes has to be awakened. The way to do this is to withdraw the two currents from the two eyes and bring them to the third Til. 20-10-1937 Page 175 178 182 187