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The Four Essentials
Elaborating important metaphysical concepts and concluding that
salvation is attainable in human life, Hazur Maharaj arrives
at the four essential which are the essence his teachings; Sat
shabd, Satguru, sat anurag and satsang.
(A) Sat Shabd or Sat Naam
Shabd, the first manifestation of Supreme Being, is the prime
source of all energy and reservoir of all spirits. It is the essence, actor
and protector of the entire creation. All harmony is due to shabd. Hazur
Maharaj says that shabd is not mere sound; it is also the current or energy
which accompanies commotion in the ocean of energy - the Supreme Being.
Shabd is, therefore the formless essence of spirit-current which emanates
from the highest reality and is present inherently with the same intensity
in the different regions of creation. Dhunyatmak naam is the manifestation
of shabd. It is Dhunyatmak, while worldly sounds are varnatmak. The Dhunyatmak
name is Radhasoami and it can be heard in spiritual contemplation or yoga.
Hazur attaches supreme importance to this Dhunyatmak name and says that
not only does it resounds in different regions of creation but it also
echoes in the innermost of jivas. He holds that surat which possesses inherent
attraction for shabd, has been forced by its contact with mind and matter
to break its contact with shabd. In order to re-establish the eternal
communion of surat with shabd, one should practice surat-shabd-yog. Then
alone surat will be able to cast off the fetters of mind and matter to
enter the first grand division - its real true abode. Explaining the surat-shabd-yoga,
Hazur says that in its practice one has to concentrate on teesra til, grasp
the shabd of higher regions and ascend higher with the guidance of Sat
shabd until he reaches the highest and the purest region - the Radhasoami
Dham. He believes that the course followed by the current during the descent
of spirit to lower regions must naturally be the only true path for its
return of its original source, and whosoever finds this current is on right
path to emancipation.
Hazur considers the surat-shabd-yoga as superior to all
other practices of spirit-elevation. According to him those who withdraw
the spirit entity with the help of current of pran (respiration) or the
current of sight or of ambrosia can not reach beyond brahmand, because
all these currents emanate from this region. He holds surat-shabd-yoga
to be the easiest of all spiritual practices as it can be performed by
man and women of every age who lead family life and are engaged in worldly
duties to earn their livelihood Hazur, therefore, exhorts the jivas to
follow the devotional path of surat-shabd-yoga and perform true shabd-bhakti.
(B) Satguru
The techniques of surat-shabd-yog and the secrets
of sat shabd can be revealed by Satguru alone who is the deh swarup
of satpurush Radhasoami Dayal. Hazur says that nij-rup is the father and
the reservoir while deh swarup is the son and the current. Satguru is also
known as nij dhaar and nij putra of the Supreme Being. He
functions in this world as the representative of the Supreme Being and
possesses all His attributes - love, bliss, light, energy, truth and spirit.
The sole purpose of the incarnation of Supreme Being
as Satguru is to redeem the jivas from the cycle of chaurasi, to reveal
to them the efficacy of surat-shabd-yog and to engender into them the true
and sincere love for the Supreme Being. Hazur believes that the real form
of Santsatguru is one which is the chaitanya or omniscient being Himself
assumes and as chaitanya is imperishable so is the form of the Satguru
formless and imperishable. Santsatguru takes the devotee to the formless
region of pure spirit through his essential form and makes him realize
this truth during the course of his spiritual contemplation. The role of
Santsatguru is like that of a transformer. He receives spiritual currents
from the Supreme Being, harnesses them and then charges the devotees with
as much love and spiritual bliss as he deems fit. The jivas engrossed in
worldly activities can try to attain salvation through the grace and mercy
of Santsatguru. Satguru does not exhibit spiritual powers to the world
yet he attracts the jivas by removing the covers of coarse matter from
their spirit, thus awakening their inner self. He generates true love and
devotion in their heart and enables them to perform the surat-shabd-yog.
The jivas can combat the evil forces of kam (passion), krodh
(anger), lobh (greed), moh (attachment) and ahankar
(ego), and come out of the clutches of kal and maya only through the
grace of Satguru. They will then be qualified to efface the evil effects
of karma and get on the real road to redemption.
In a nutshell, Hazur's guru is love, light, truth and
the true Supreme Being. He relieves the restless souls from worldly pangs
and grants them eternal solace and relief. He leads them from darkness
to light, from ignorance to knowledge and from death to immortality. Hazur
advises the jivas to search out for such a guru and worship him. A guru
of the time is the real friend, philosopher and guide, a true benefactor
and protector who looks after their spiritual and mundane interests. By
his discourses, he removes the devotees' doubts and difficulties. He alone
can charge them with pure spiritual love and issue instruction regarding
the practice of surat-shabd-yog.
Hazur holds that Santsatguru is ever present in the world.
In case the guru departs from the world, he nominates his successor and
enjoins upon devotees to have the same veneration for his successor. The
departed guru emanates his spiritual currents in the present guru or virtually
comes to exist in his successor's form. Both forms become one in spirit.
But, Hazur holds, the guru in the past form can not inspire the same zeal
and enthusiasm in the heart of devotee as the guru in the present form.
According to Hazur, the jivas are so engrossed in the
world and its objects that they can hardly recognize the Satguru. Such
a devotee as pines to meet the Satguru can alone get an opportunity to
come to his satsang. At the very first sight some of the devotees recognize
the true Master and begin loving him intensely. Such devotees then become
worthy of performing surat-shabd-yog. Indeed, those who come in contact
with such a devotee are also enlightened. His love for the Master rests
upon a rock-like foundation of faith.
As regards the mass of followers, they are supposed to
serve the Satguru with body, mind and soul and practice surat-shabd-yog
regularly. However, a total surrender to the Master is the ideal which
in turn generates true love for the Supreme Being. Those who practice this
mode of devotional faith, may find a unique inner transformation may one
day succeed in reaching the ultimate destination.
(C) Sat Anurag
Hazur defines sat anurag as sincere love or a strong
fervent desire and perseverance to approach the Supreme Being. Such a desire,
he holds should outweigh all worldly desires and it gradually raises the
fortunate possessor of this lofty passion to the highest region. Glorifying
the cult of love, Hazur says that knowledge without love for the Supreme
Being is futile and tends towards untruth and darkness or materialism,
while love turns everything to good use and leads to enlightenment and
truth. He considers the noble passion of love as the most powerful means
for removing obstacles and discarding superstitions and doubts. Pure love,
says he, sheds the light of grace as it forms a link with the Supreme Being.
He elucidates this by saying that sincere love is reciprocal and that the
Supreme Being takes special care of such a devotee and draws him gradually
towards the grand centre of pure light and attraction and thus towards
Himself. Such persons whose hearts are imbued with worldly love and passion,
recede from this centre and fly away towards darkness and untruth. Selfish
love brings on egotism and pride and sows the seed of hatred, jealousy
and disregard in the minds of hundreds of associates and neighbours, while
pure and sacred love for the Supreme Being creates humility, meekness and
an affectionate regard for kindreds, neighbours and humanity in general.
He further says that whereas self-love will never part with anything except
for the sake of its own aggrandizement and indulgence in sensual pleasures,
holy love is always ready to sacrifice anything to gain admission into
the presence of the Supreme Being.
According to Hazur, love is the basis of creation and
the cause of its sustenance and preservation. For every wave of love, in
the devotee's heart brings goodness and joy from the Supreme Being and
every thought springing from such a heart is a harbinger of good work and
good service. He asserts that true love knows no bounds and like its source,
it is extensive and far-reaching in its beneficial results. The effect
of true love is sublime and all good qualities and goodness gradually find
their home in the heart in which it dwells. It ultimately takes one to
the highest region of spiritual love and so a devotee should first establish
contact with eternal spiritual love, the Santsatguru, the only means to
salvation.
(D) Satsang
By satsang Hazur means the company of the Santsatguru
of the time. If a devotee is unable to search out the Santsatguru, he should
attain satsang of a Sadhguru or that of a premi abhyasi.
Hazur has also described satsang as the holy service
conducted under the authority of Santsatguru or his representative - congregational
prayer, listening to Satguru's discourses and meditating to enjoy eternal
bliss of Satguru's darshan. This, Hazur calls external satsang where
devotees join together in the performance of such acts of faith and charity
as are inspired by love and desire to approach the Supreme Being.
Another type of satsang may be styled as internal
satsang - the application of mind and spirit to sound currents at the
time of spiritual practice and an effort to elevate them to higher spheres.
The advantages of satsang are numerous. It sanctifies
a devotee, quenches his thirst, clears his doubts and elevates him to higher
regions. Hazur holds that true satsang helps in effacing the evil effects
of jivas' karma and worldly attachments and maya are easily thrown aside
giving enormous spiritual benefits to devotees. Hazur Maharaj has asserted
that a sense of complete detachment from the world and its transitory objects
will definitely grow through satsang and the devotee will feel intensely
inspired by spontaneous love and devotion for the Supreme Being. He further
says that since all spirit entities emanated from one single supreme spiritual
source, people of all caste, colours and creeds can attain satsang and
derive spiritual solace and relief.
A satsangi is a person who gets initiated to the Radhasoami
faith and has unshakable faith in it and acts truly in conformity with
its beliefs and practices. Hazur has prescribed a rigid code of moral conduct
for a satsangi. This is reproduced here, more or less in Hazur's own words.
Moral Conduct
A true satsangi should in all faith and sincerity adhere to
the following edicts :
Radhasoami faith is the true religion and Radhasoami is the
name of the true Supreme Being.
Santsatguru of the time is the Supreme Being incarnate. With
all love and humility, the devotee should serve him with body,
mind and soul. His satsang should be attended with full faith
and attention.
The true name revealed by Satguru is Radhasoami. It is Dhunyatmak
naam or the supreme resonance of the highest division of creation;
all others who have manifested themselves at lower spheres are subordinate
to it. Radhasoami as such is the all-pervading spiritual resonance that
harmonizes the sounds of different lower regions; hence Radhasoami is
the satshabd or true holy name.
By implanting this true name within one's own self with all
love and faith, the sumiran, dhyan and bhajan should be practiced.
Bhajan or surat-shabd-yog should be practiced in a secluded
place regularly and with all reliance in the grace and mercy
of Radhasoami Dayal and Satguru; whatever is observed and
heard should be kept secret and should not be divulged to
others under any circumstances.
A true satsangi should surrender himself entirely to the
mauj of the Satguru. Whatever comes to pass in his life, he should
not complain; rather he should take it to be for his good.
Animal diet and intoxicants should be totally avoided. Use
of rich food and over-eating should also be avoided. The period
of sleep should be gradually reduced to six hours a day.
Attachment to the worldly people and the material objects
should be reduced to the minimum. Worldly thoughts should
not be allowed to overpower the mind. The mind and senses
should be kept under control. Public and private duties should
be performed with mental equanimity.
Feeling of pride and vanity in matters of caste, wealth, position
and personal qualifications should not be allowed to grow.
Love and humility are true virtues or real personal ornaments
which should be adopted.
Jealousy, antagonism and anger should not be entertained.
Time should not be wasted in useless pursuits and gossip.
A habit of forgiveness and tolerance should be inculcated.
Feeling of love, affection and brotherhood for fellow satsangis
should be cultivated. A true desire to fulfill the ideals
of bhakti should be nurtured.
Attention should in no case be diverted to activities, customs
and functions detrimental to true spiritual pursuits. Fear
of worldly gain should not distract the mind from fulfilling
the requirements of the faith.
Benevolence and charity should be adhered to and a certain
portion of the earnings should be spent in parmarthi activities.
One should deal with others in the same manner as one would
wish others to behave with him. If one is not in a position
to do good to others, he should under no circumstances cause
any harm to them. Nothing should be done with the motive of
gaining name and fame in the world.
The spiritual realization, inner secrets of the practice of
surat-shabd-yog, and inner revelations of His grace and mercy
should at no cost be disclosed by a devotee to anybody except
Satguru.
Truth should be the guideline in the performance of all activities,
spiritual or temporal, for a satsangi. Nothing that falls
short of truth should be acceptable to him.
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