Extracts from volume 1 of the Discourses of Babuji Maharaj

Discourse 3

The mind is lethargic by nature; it wants that it may get pleasure and happiness without putting in any hard work and exertion and being under any pressure. In respect of worldly happiness and possessions, too, it is lethargic and wants that it may attain them without any labor and toil. However, inasmuch as it has to depend on such labor and toil in this region and it knows that it cannot carry on without them and that worldly activities bring in quick and concrete results, its attention is soon directed towards them and it starts working hard and exerting itself for attaining them. It pays no attention towards Parmarth (true spiritual activity) and the attainment of bliss and happiness on repairing to the Abode of the Lord. It is extremely idle, lethargic and nonchalant in this regard.

The reason for this is that it remains engrossed in worldly cares and worries and is constantly preoccupied with them day and night. Any concern or worry about achieving success in Parmarth and attaining everlasting or abiding happiness is either totally lacking or is present in a very small degree. Whenever it is alerted by the Satsang and the discourses of Sat Guru, it becomes somewhat concerned and directs its attention towards these objectives, but after a few days, it slips back into its usual state and becomes slack and lethargic in Parmarthi activities. For this reason, one should be constantly alert and careful and keep a watch over the mind at all times. When it tends to be idle, it should be awakened. One should remain alert about such useless matters and activities in which the mind tends to become engrossed or taking which as excuses or pretexts it tends to shirk from Parmarthi practices. Whenever it feels inclined towards such worthless matters and activities, it should be withdrawn from them and made to sit down and concentrate on Parmarthi matters. This is not a task to be fulfilled in a day or two. One will have to apply oneself to it continuously and at all times. Then only, in course of time, there will be a slackening of the tendency of mind to become idle and lethargic, and this tendency will eventually be eliminated. What is required is that the higher mind, in which the element of Parmarth is predominant, should constantly prick and poke the lower mind and keep it conscious and awake all the time, never allowing it to go to sleep. One should ask the mind why it does not toil or make efforts for the sake of Parmarth and for the attainment of lasting happiness. The nature of the mind is such that when one sits down for Satsang or Abhyas, it either goes to sleep, or, giving rise to worldly thoughts and reveries, it becomes so deeply preoccupied with them that it becomes clean oblivious where one was sitting and what one as doing. It does this very thing every day, and is least aware of it. Hence by taking one's seat in Satsang or engaging in Abhyas merely as a matter of routine, nothing will be gained except the fruits of Karma, unless and until one takes to these activities keeping fully awake, alert and careful.

The Truth of the matter is that the Jiva has neither love and faith, nor has he adopted Saran firmly. Karmas cannot be eradicated without taking Saran, and so long as the momentum of Karmas does not decrease, the Jiva cannot give all his attention to Parmarth. Hence, one should lay stress on strengthening one's Saran. There is no harm in entertaining some care and thought by way of managing one's affairs and in doing something when it is time for it and it is necessary that it should be done, but to remain worried and preoccupied cherishing some worldly hope or aspiration, is forbidden in Parmarth. That kind of worry or anxiety will not allow one to apply oneself to Parmarth. For this reason, one's Saran should be such and one should so strengthen it that one becomes care-free of all one's affairs after resigning them to the care of the Lord's Mauj. And one will be able to do so only when one will have developed a firm faith that whatever happens, does so by the Lord's Mauj, that nothing can be done without His Mauj, even if one tries to so something in a hundred thousand ways; and that Radhasoami Dayal is one's true Parent and Benefactor, by whose Mauj nothing but the greatest benefit would accrue to one at all times. Casting aside all worldly cares and thoughts and entrusting all one's affairs to the care of the Lord, one should be worried and concerned about Parmarth, rather, one should cling to it as one's mainstay, and should constantly remain alert that at no time one becomes unmindful of this concern.

This kind of concern will give rise to yearning and, through yearning, barriers will be broken and centers pierced. Each center is covered by a curtain, which can never be removed unless there is yearning, but

our mind is prone to be lethargic in developing yearning. At one place, in the holy books, it has been mentioned that, apart from yearning, there is no other way at all for piercing the Neel Charka (blue center). No internal progress is possible without a feeling of restlessness and uneasiness as to how to attain success in Parmarth and secure release from this creation of pain and pleasure and reach the Abode of the Lord. This very yearning and feeling of distraction, restlessness and uneasiness will lead to love, and when love is engendered, one's path will be smooth and easy to traverse. The destination is very far off, but it can be reached by means of love, and all obstacles can be removed through yearning. ...Firstly, one should keep one's attention directed inward and, secondly, outward and downward flow of the current, which is taking place, should be stopped. By this, one will acquire patience. If patience is maintained, all favorable as well as adverse conditions will pass off like a dust storm blowing over no sooner than it comes.

Discourse 4

The body, the mind, the senses, etc. are all enemies of surat, and they all keep it entangled here. Sophists had no idea of the kind of obstacles they create. They were deceived. What they regard as spiritual bliss, is nothing but a pleasure of body, and mind which they taste. Similarly, those who renounce everything and dwell in forests and mountains are also in a state of delusion. So long as Surat is not disengaged from body and mind, success in parmarth cannot be attained.

Discourse 6

Parlok (higher region) and Parmarth (Spiritual effort) of some kind and order commences only when one engages in activities for attaining stage, status and form beyond and above the region in which one is located in one's present form and condition. So long as one has not grown dissatisfied, discontented and disgusted with one's present condition and with the region where one is at present located, neither will any desire for attaining a higher stage or region arise, nor will one do anything to that end. Hence, the dawning of indifference towards this region is an initial fitness or qualification for the attainment of Parlok and Parmarth of a kind. If a person is convinced that there is satisfaction and contentment in this world and in this region, then, for him, the question of Parmarth does not at all arise. Such a person is like a beast. Just as a beast finds happiness and comfort in the very condition in which it is placed, so also, those persons who believe that happiness and comfort lie in their present condition and who neither develop any desire to improve their condition nor feel any longing to seek a condition of higher bliss and happiness, are actually beasts, even if they are in human form. No matter how much worldly wealth and treasure, learning and intellect, erudition and accomplishment a person has acquired, if he has not developed the care and thought of improving his life beyond and makes no efforts to that end, then he is verily in the category of beasts.

Discourse 11

Nothing has been left for the Jiva to do. The entire arrangement for sending Surat here and then taking it back has been made by the Lord Himself. However, as the Jiva has assumed the ego of mind and is bent upon having his own way, nothing can be done either in Parmarth or even worldly matters without his willingness. Nevertheless, within the innermost recesses, Mauj is the prime mover and it is managing things in a hidden manner so that the Jiva's inclination for Parmarth may develop and he may learn to beg from the Lord. When he prays sincerely, the Lord will surely help him and grant His mercy. There is nothing which is essential for the Jiva and which the Lord would not do.

To learn to beg means begging of the Lord for the Lord Himself. By keeping the company of the Mana and Maya, a change has come about in the Jiva's inclinations and outlook. If there is anything pertaining to Mana and Maya, he understands about it and values it. He cherishes a desire for it, and for it alone he begs. He has no inkling at all of any greater object or a thing of a higher order. If he at all prays for the Lord's mercy, he does so only with the end in view that he may acquire worldly wealth and property. If he ever develops a longing for Parmarth, he expresses it in the garb of some worldly hope or expectation. He has no desire for pure and unalloyed Paramarth. In fact, he has no sense or awareness at all of the kind of thing for which he cherishes a desire within. Outwardly, of course, he says that he wants Parmarth and he is praying for the Lord's mercy, but behind that longing and prayer, lurks some worldly desire which is really goading him and of which he has no knowledge at all. The Lord arranges for the elimination of all the suppressed and hidden desires pertaining to Mana and Maya in order that a true and unalloyed longing for Parmarth may be engendered, but that entails pain and suffering. If the Jiva himself resolves and tries to eliminate the desires of Mana and Maya by identifying them one by one and also conforms to the Lord's Mauj, there will be no pain and suffering at all or they will be minimized.

Discourse 13

Currents of love issue forth befitting the plane whose ego the Jiva has assumed. All the necessary materials already exist there, and the Jiva starts functioning on establishing a link with them. Every activity proceeds through love. No activity can take place unless a bond of love is established.

Each and every current of love is accompanied by the energy of Surat. The lower planes are impure, and if a link is established with the objects and beings thereof, Surat's current descends below and diffuses outward, and to the extent this happens, more and more filthiness, grossness and impurities are imbibed. This is what constitutes a sin or a sinful deed. The descent of the current of Surat below and its dissipation outward is sin. The very descent to, and taking location at a lower plane is sin.

Here, all human beings are seated at the plane of Antah-karan (heart center). This is a very impure plane. All the currents which emerge from it have their inclination downward and outward. The ego, or the mind, which gives rise to all activities here is the Atma (soul) of this plane. It is for this reason that it has been said: "I am of the form of sin, I am the perpetrator of sinful deeds, I have a soul full of sin and I have originated from sin". Christians also say, "Your soul is sinful and, because of sins, there can be no salvation unless and until you develop trust and faith in Christ". Jesus Christ, by eradicating sins, attained salvation from them, and hence, those who developed faith and trust in him, also attained salvation, and it became possible only at the time he was present, but they, at the most, attained salvation of an order to which he himself belonged, and not beyond that. This aspect is dealt with in detail below.

Discourse 14

Those Surats (spirits), which could not partake of the bliss and ecstasy of the pure love of Sat Desh (true purely spiritual worlds), had to descend below and come here. Very great internal attraction is needed in order that one can have cognizance of the bliss of love of that region and partake of that bliss. Those Surats which could not form a focus of that order due to deficiency of spirituality could not enjoy the bliss of Sat Purush. A desire grew in them for enjoying the pleasure of lower planes. No sooner this aspect or attribute developed in Surats because of the deficiency of spirituality, than Mana and Maya brought pressure to bear on them. This pressure of Mana and Maya mounted on the Surats, and they had to descend below to the region of Mana and Maya in order that they could experience some pleasure. Those Surats which could wake up at a particular plane and, after being awakened, could enjoy its pleasure by engaging in activities there, automatically came down to that plane and took location there. If spirituality is so weak and deficient that they would wake up only on descent to a form lower than that of a

human being, they would have to descend there; otherwise, those Surats which assume the human form take their location at the plane of Antah-karan (heart center). As soon as Surats descended there, they woke up. All the powers and materials required for functioning while located at that plane are already present there. By indulging in them and by associating with the denizens of that plane, they go on getting awakened more and more and, to that extent they go on becoming oblivious and forgetful of the Lord, so much so, that on descent to the plane of Antah-karan, they become totally lost in sleep (of oblivion and forgetfulness) in respect of the Lord They had completely forgotten Him and have become engrossed in the materials and objects of the region of Mana and Maya.

Inasmuch as the desire for enjoying the pleasures of Mana and Maya alone lies stored within, Surats feel pleasure and joy if there is an upsurge of the current for the activities of the body and mind, and those activities appear to be pleasing and agreeable to the Surats. It is a law that a person likes objects made up of the same kind of material and constituents as are present in himself and anybody having similar material constituents also becomes dear to him and there is a natural attraction for him. A passionate person is dear to one swayed by passion and a greedy person to one given to infatuation.

In short, there should be an upsurge of the current of spirituality and one should feel love and joy on that account. But that sort of thing is not at all there for sufficient spirituality has not yet awakened. The Surats have reached an inert condition and have taken their location at an inert plane, and hence, they find pleasure in inert activities and, by getting repeatedly attached to them they keep on descending down to inertness all the more. A greedy person descends so low into inertness that he feels delighted only on seeing inert materials like gold, silver, etc. He does not spend even a single penny but he becomes very much delighted at the very sight of a coin. That constitutes his very life. He gets nourishment from it. He counts his money several times a day, shifting it from one place to another and taking great care of it. It is from this kind of activity that he derives pleasure. He finds no pleasure in anything else.

By repeatedly indulging and engaging in the activities of the currents of passion, anger, avarice, infatuation and egotism, dissipation and descent of spirituality has taken place, and, to that extent, inertness, hardness and impurity have set in. The Jiva has become extremely hard. He does not at all relish the instruction which Saints mercifully impart for disengaging and separating Surat from this region and taking it to Sat Desh. He does not develop any love and affection for it at all, thus leaving no scope for engaging in Parmarthi practices prescribed by Sants. There is no enthusiasm, no ability and no desire in him in this regard. If there is some talk about worldly matters, he derives great pleasure in it and listens to it with rapt attention. His very constitution has become such.

My hardened mind does not listen to the words of Guru. (English Prem Bani pp. 240-241)

But the Lord has arranged for the elimination of hardness. It will be softened by repeatedly heating it in the fire of Chaurasi (Rebirths).

When the Jivas were born with such Adhikar that, by natural laws, their hardness had been removed, and tenderness had set in to such an extent that they could listen to the teachings of Sants with love and affection, then only did Sants make Their gracious advent here. Sants' advent here prior to that would have served no purpose. There is no need to say things with any kind of reservation. He, within whom Surat has somewhat awakened, will listen to the teachings of Sants with love and affection. He will accept with all his heart and soul the religion of Sants, which is Surat Shabd Yoga. Surat has no yet awakened in those to whom the instructions of Sants do not appear to be pleasing. They are not yet fit to join the religion of Sants. The religion of Sants consists in taking Surat to Shabd, which is its source. Surat is an emanation from Shabd. When it awakens, it will feel a natural attraction for Shabd, and it will be drawn to Shabd. In the religion of Sants and the Abhyas prescribed by Them, there is no need to apply will-force and physical vigour and extertion for making spiritual endeavors. It is, indeed, a path of love and is an easy Yoga.

It is also necessary to clearly understand what is meant by Nam (Name) Shabd (Word) of Sants. Some say that Shabd is an attribute of the sky. Some regard Shabd as something gross. There are some people who describe Shabd as the effect of some cause. In short, some say one thing while others say something else. What Sants have referred to as Nam (Name) and Shabd (Word) is not the effect of anything; rather, it is the cause and the prime mover of everything. The region up to the top of Brahmand, in which is included the region of Par-Brahma also, there is

effect or manifestation of that Shabd. Only Surat, which is an emanation from Shabd, has the Adhikar (fitness) to worship that Shabd and perform Its Bhakti. Without Surat, there can be no Sant Mat. Be it just a particle, nevertheless, the participation of Surat must be there. If there is an activity in which Surat does not participate, it is excluded from Sant Mat. It would be the Bhakti of the mind and worship of Kal (the Devil) and Maya.

All religions which are promulgated in this world prior to the advent of Sants are characterized by the Bhakti of the mind. The mind of a lower plane performed the Bhakti of the mind of a higher plane, or, in other words, the higher mind exercised a pull on the lower mind. The mind, which is located at the navel-center, is a beastly (brutish) mind. The mind of the plane of Antah-karan is Nar-Mind or the human mind. It is pure and unblemished in comparison with the mind of the navel center. Above the human mind, there is Dev-Mana (the god-mind). In this way, there are many minds. Then there is Parmatma-Mana or the mind pertaining to a higher soul. The higher a plane is, the purer is the mind thereof, but, up to the top of Brahmand, all are within the belly of Kal and Maya. Bhakti was, of course, performed -- and here, all are performing the Bhakti of one another -- but, it was mind which performed the Bhakti of the mind. They performed Bhakti of him who gave the Jiva seat in the womb and got him entangled in this world. He is Brahma. He is the greatest of all minds. He bestows rewards and favours very liberally on anybody who performs his Bhakti. One attains the status of a Yogi at the sixth center and, on reaching the region of Brahma, that of a Yogeshwar Gyani, which is a very high status attained only by a very few Jivas. Nevertheless, they did not become free from decay and destruction. Brahma sent his emanations and, then, he also incarnated himself. Whoever made his advent here got his own kind of Bhakti performed by the Jivas. But the Bhakti described by Sants is different from and superior to all other kinds of Bhakti. That is Surat's Bhakti. Surat is located within the innermost recesses and so, too, is Shabd. Hence, by performing the Bhakti of Shabd through Surat, that is, by the Abhyas of applying Surat to Shabd, one will reach the innermost recesses where death and decay, strife and quarrels and grief and sorrow do not exist at all. He, in whom a desire for doing good to his soul has grown and a longing has also been create for attaining a state of independent bliss and happiness on reaching the imperishable and immortal region, should reduce his worldly love and attachments, and, after searching the Sant Sat Guru and learning from Him the secrets of Surat Shabd path, he should engage in Abhyas. If he does so, then, by Sant Sat Guru's grace, his task will go on being accomplished slowly and gradually and will be completed one day, but the condition is that he listens to His instructions with love and affection and they appeal to him. This will be possible only when he gives up the cunningness, guile and hypocrisy associated with this region. So long as he depends upon and has faith in the objects and cunning and learning of this world, humility cannot dawn on him, and unless there is humility, one cannot be blessed with mercy. At present, he is so hard that if the Lord drips on him currents of ambrosia, he will not be aware of it at all. When his mind becomes so tender that the same mercy and compassion which the Lord has for the entire creation also starts growing in his heart, then only will he have the Adhikar of receiving the Lord's mercy.

The difference between all other extant religions of the world and Sant Mat is that Sants enable Their devotees to proceed within by allowing them to catch hold of the current of Shabd coming from within the innermost recesses. This will make it possible for them to pierce through all the covers and reach the innermost recesses, while the practitioners of other religions remain encased in some cover or the other of Mana and Maya. The human form assumed by Sants is, of course, made up of the ingredients of this very region, but since the current of Sat which is coming from Sat Purush is present in that form, to love Them is to love Sat Purush Himself. Similarly, a practitioner of Sant Mat, too, listens, at each plane to the Shabd peculiar to that plane, but inasmuch as his Isht or goal is the Shabd Shabd coming from within the innermost recesses, all other Shabds come under the impetus and inspiration of that Prime, and so, he will reach the Highest Abode and will not get entangled anywhere on the way. As against this, practitioners of other religions adopt some Shabd pertaining to Maya which provides them the impetus, and they are able, at the most, to reach the source of that Shabd. They cannot proceed further.

Discourse 18 (January 1, 1939)

For deriving the fullest benefit by joining Sant Mat which is a true religion, it is necessary that one constantly remembers the message communicated to Jivas by Sat Purush, the Presiding Deity of Sat Desh, either by sending His special emanation or by Himself incarnating as Sant. That message is that this region is not yours; it is the region of Kal (the Devil) and Maya. That alone is Sant Mat and a true religion in which the secrets and whereabouts of Sat Desh and the activities through which one can reach there are given out. In the present times, the only truly living Sant Mat is Radhasoami Mat.

Kal sought permission from Sat Purush to evolve a separate creation and he was granted that permission and, along with it, he was also given the seed of Surats so that he could bring his creation into being. This was not any kind of favor shown to Kal which would cause harm to Surats. The good of both lay in this. Kal does not have that much of spirituality nor can he form a focus of such intensity that he can remain in

Sat Desh and experience intensity that he can remain in Sat Desh and experience its happiness, pleasure and bliss. Hence, he cannot stay there. If he is made to stay there, he will feel very much upset and will become unconscious, while spirituality has a natural aversion for unconsciousness. It does not want to remain in an unconscious state. It prefers to move to a place where, by making its descent, it can become conscious and function. It will descend to that place automatically. Here, too, it can be seen that no human being or animal wants to remain in a state of unconsciousness. When unconsciousness begins to overtake him, he tries to prevent it and he only wishes that he may not become unconscious. This is why death and life have been ordained for this region. Prior to death, one starts becoming unconscious and the only remedy, at that time, is that one should die and then again come to life and become conscious.

If any person happens to go to a place where he fined no happiness and pleasure, that place will not be to his liking. He will like to run away from that place. Similarly, Sat Desh was not to Kale’s liking and he left that region. Said he

Your region does not appeal to me. I do not like to stay here.

In short, Kal came down with all his power and spirituality and Maya came, too. Kal has great energy, he is a very powerful being, but in evolving the creation of the three worlds, all his power and energy came into full play and a separate unit came to be formed. No latent power or spirituality is left in him now, which can be awakened and whose focus can be formed in Sat Desh. All the energy with which he came from Sat Desh has become kinetic and has come into full play. Therefore, Kal can no longer return to Sat Desh. Kal can create the mind which gives rise to a craving, urge or desire similar to the kind which first arose in Kal, namely, that being unable to find any pleasure in Sat Desh, he should descend below and by evolving a separate creation, derive pleasure from it, Maya can create the body which is the instrument for fulfilling that craving or urge and desire of the mind. Kal evolved the mind and Maya formed the body, but they could not create the Jiva or Surat, which is life, and so long as there is no life, nothing can be done here. Kal, i.e. mind, and Maya betook one thing, while life, that is, Surat, is something quite different. These two are incompatible things and can never unite.

Those Surest, which were subject to the pressure of Kal and Maya, had to descend, so that, by removing and casting off that pleasure which was in the form of covers, they could return to Sat Desh. Because of their being encased in covers, those Surats could not form a focus of such intensity in Sat Desh that they could enjoy the bliss of that region, but, with them, spirituality and energy were present in a latent form, as a result of which, if those covers were removed, they could find abode there.

That inwardly directed spirituality is of the same nature and essence as Sat Purush Himself. For this reason, when those cover or blemishes are removed as a result of the Jiva's functioning here, then only Surat can return. Those covers could not be eliminated there. They can be shed off only by descending into the creation of Kal and Maya. Kal can never return.

All this is an elaboration of that very message, viz., "You are Surat, an emanation from the Purush, you should not stay here, your own region and abode is Sat Dash, and this is Kal's habitation. You have stayed here all this time and whatever you have done is done, but now come to your senses and get ready for repairing to your own abode and region". But who is going to listen to all this? Only those Jivas will listen to this message with love and attention whose time for going back is near at hand and only the last vestiges of whose Karmas remain.

When only the last vestiges of the Jivas Karmas remained after his stay here for a very long time and his indulgence in various activities, the time came for Sants to make Their advent here. Their advent here prior to this would have been of no use. All the faiths and religions which have been promulgated in this region before the advent of Sants, are not true religions, that is, they had not been promulgated by the True Lord and Supreme Being. It is not possible to return to Sat Desh by performing the practices prescribed by those religions. Such religions had been promulgated by the deities and gods of lower regions in order to preserve and maintain their habitations. Kal, that is, Brahma sent his emanations and forces to this region. He sent Paighambars, Kutubs, Auliyas, etc., and also himself incarnated here and, ultimately, the perfect incarnation of Krishna endowed with all the sixteen attribute too place; also many

great souls made their advent here and practices of a high order where performed and got performed by the Jivas and, by their means, ascension of Jivas to high regions was effected, and many a high status as well as stage was attained. In short, a lot happened and was done, but all this was a kind of arrangement to block the escape of the Jiva or Surat, from the jurisdiction of Kal and to keep him a prisoner here forever, for, then only can Kal get nourishment and pleasure. And, secondly, if this much care and protection had not been vouchsafed by Kal and all Jivas had continued to descend indefinitely, so much so that they would have reached the world of inert matter and would have been converted into stones, Kal would not have been able to derive nourishment and pleasure from these stones. In order that Kal may get his nourishment and pleasure, it is essential that there are Jivas in all species or categories of life, all transmigratory forms, etc.. In short, all the extant religions of the world, save Sant Mat, are Kal's religions. They are snares to keep the Jivas entangled in them. They are a contrivance for maintaining and preserving the habitation of this region. Only Sants made Their advent here for depopulating this habitation.

A way was found for Kal by giving him the seed of Surats and a special act of grace was done for Surats in sending them down. On descending to this region, Surat assumed the ego of mind, that is, at the plane of mind, it took its seat in the body created by Maya and, to be able to function here, it acquired the intelligence pertaining to the plane of mind. The mind gives rise to desires, and intelligence, after acquiring all possible knowledge concerning the objects of this region, gives the advice as to how one should behave with any particular individual and whether or not one should do such and such thing, and so on and so forth. In short, just as Brahma is the sovereign of this creation of three worlds and is ruling here, so also, the mind of every individual is the ruler of his body, and it rules over a kingdom of its own, and the minister or counsellor of this mind-king is intelligence. The mind-intelligence of this plane has been created for functioning only in this region and the senses which are the means or instruments for the acquisition of knowledge are also meant for operating there only. Man is located in this three-dimensional creation. Through whatever powers of knowledge, instruments and apparatus, like senses, intelligence, etc. he has at his disposal, he can ascertain the nature of things in this three-dimensional world alone. No matter what inventions and discoveries are made by science, it is not possible to know of the conditions prevailing beyond this solar system by means of the intellect of the mind. Above this sun, there is a moon of which scientists know nothing at all. It is several times more luminous than this sun. It has been referred to by Yogis and those engaged in internal practices, as is evident from the statement that Mohammed made his ascension by bifurcating the moon and he had Darshan of Jyoti like the light emination from a screened lantern. Below the moon, is the sun, below which are the earth and other planets, etc. In this way, there are nine planets, and all of them taken together is called a sphere or system, which is under a Brahma. Like this, there are innumerable system or spheres and set of three worlds, and there are countless Brahms.

No matter through what powerful telescopes and microscopes one looks at things, the form or nature of our sight cannot be changed. The same is true of the other senses of perception. Here, we acquire knowledge of the surface only. The internal condition cannot be ascertained. Even if a thing is observed by means of X-rays in which rays of light are seen after passing through the interior of some object, knowledge of the surface alone is obtained. If one goes on placing one atom near another atom or one point near another point, a line is formed, and by continuing to draw one line near another line, a surface is formed and by an indefinite repetition of the process of placing one surface above another, an object is produced which is a solid having thickness. If light comes after touching the smallest particle of matter called the electron or ion, and we observe it with the help of some instrument, even then we see only the surface of that particle. We cannot know of the kind of functions taking place in its interior. Similarly, by hearing by means of the ears, seeing with the eyes, smelling through the nose, tasting with the tongue and touching with the skin, we can know of only the external condition of an object or living being. A great deal can thus be known but the exact internal condition of any object can never be known. The idea, in short, is that this intelligence will be useful in carrying on activities and acquiring knowledge pertaining to this region, but, by means of this intelligence, it is not possible to know of the higher regions and spheres as well as the secret of the Lord.

It is the height of absurdity and blind faith that sitting right here, one makes conjectures as to the conditions prevailing in places where one has no access, and pronounces judgment on even the divinity

of God.

The conditions of higher regions and, especially, the Lord's secrets cannot be known so long as the mind and intelligence pertaining to higher planes are not awakened, and it is only when the mind and intelligence of lower planes are done away with that the mind and intelligence pertaining to higher planes will be awakened. In the same way, if one wants to repair to the abode of the true Lord or to any higher region, one has to leave this region. Without leaving this region, one can never attain Sat Desh, the region of true happiness. And it would be utterly foolish and wrong to think and make efforts to the effect that we shall make this region itself so worthy that truth will prevail there, and happiness, tranquility, peace, ease and comfort will reign supreme everywhere. Human endeavors will, of course, be of use in the sense that strifes and quarrels, tyranny and excesses, etc. do not increase to such an extent that life itself becomes difficult here. But, it would be wrong to hope that we can totally eliminate evil and falsehood from here.

Indeed, this region is an admixture of truth and falsehood and of good and evil. There is a certain minimum degree upto which there should be falsehood and evil here so as to impart stability to this earth. This does not mean that, if at any time, due to excess of enmity and hostility and the increase of evil tendencies, the equilibrium of this earth is disturbed or is vanishing, one should not then try to restore that equilibrium. There is need for doing that, but one should understand the value of such actions.

Just as this world is sure to be annihilated some day, and it will not last forever, and as even the smallest atom is changing every moment, so also, any reform or improvement which is effected in this world, cannot also last forever. On the one hand, peace conferences being held, and, on the other, preparations for war are being made at the same time. A state of affairs of this kind will continue in this world. If falsehood and evil where totally eliminated from here, this earth will no longer remain in existence, but will withdraw into the next higher region where there is more spirituality than here. This is what is called dissolution. Had there been no falsehood and untruth here, what would have been the need for putting things under covers? Everything is encased in covers. Where truth and nothing but truth prevails, there is no dissolution or destruction or annihilation. That is Sat Desh. There is nothing like strife and quarrel, grief and sorrow, or death and decay. Hence, give up all cares and thoughts of improving and reforming this region, you should worry about your own welfare, that is, the welfare of your Surat and, this end, make efforts and endeavors. Go on eliminating the admixture of untruth which is present in you, and, if that is done, all untruth will be totally eliminated one day, and Surat, in its true form, will emerge and attain that region where happiness, tranquility, peace and serenity reign supreme.

When it is said that one will have to leave this region and give up all that pertains to it, one becomes upset and says, 'What| I acquired this thing, and am I to give it up? I collected and stored that thing, should I let it go? Am I to cut the tree I planted?' Says the Lord, 'Do not be upset, there is no need to give up anything, you can indulge in all these things, but take out and give up whatever attachments, bondages and infatuation you have for them. Whatever is available in this world, put that to use, regarding it as a gift from the Lord. At the moment, the world is riding high over you. Now, you should ride over it, and stay here. In that case, no harm will be done to you, you just listen with love and attention to what I say, and act accordingly. Do not accept blindly what I say, rather, judging with the help of the intelligence, available to you at this plane, see for yourself whether what I am saying is right or not. At present, you have no other means with you save this intelligence and you will have to make use of this only, but do so in the manner I tell you. In that case, good use will also be made of your intelligence, otherwise, this intelligence pertaining to the plane of the mind is impure, likely to cause damage.

'What I am now saying is that this region is one of death and decay, and nothing here is permanent. See for yourself whether that is so or not. Old age comes to every being here and he then dies, that is his destruction and annihilation takes place. No matter to what extent one has acquired wealth and riches, knowledge and learning, power and pelf, etc., no one can escape from death and decay. If you observe carefully, you will realize that the Jiva is entangled here in a state of great pain and suffering and sorrow and difficulties. As the happiness, it does not exist here at all. What the Jiva has come to regard as happiness, is nothing but a precursor of unhappiness. Since nothing here is abiding, loss of or separation from the thing, in the acquisition of which the separation from the thing, in the acquisition of which the Jiva

derived pleasure, will entail the same amount of pain and sorrow, and loss or separation is bound to take place. Hence, be alert and take warning and try to escape from the trouble you are engulfed in. It is the five Tattwas and the five evil tendencies which constitute the trouble. Toil hard to attain your true status. If you have developed true indifference, disappointment and detachment in respect of this region, we would enjoin upon you to proceed by catching hold of the current of Sat coming within. If you do that, you can reach up to your source which is Sat Purush Radhasoami. There is no other way than this. It is up to you to accept it or not. It has been said for your good. You were sent here to see some show. You have seen the show and also had a lot of fun. You leave this fun and show now. Think of your true abode. Make efforts to reach there, and do proceed?

Extracts from volume 4 of the Discourses of Babuji Maharaj

Discourse 1

Surat (spirit entity) is an emanation from the Being who is Himself all-bliss, all-consciousness and all-love. Surat too, possesses these attributes. If its covers were removed, it would merge into the Supreme Being with no difference or barriers in between. It was on account of the covers that restlessness, discontent and unconsciousness came over Surat, and it was sent down here to cast them off.

Surat can never remain in an unconscious state. To remain wakeful is bliss to it and to become unconscious is pain and misery.... It is the inherent nature and function of Surat that it should remain conscious. This is also what the Supreme Father wants. Rather, it is His Mauj or ordainment that Surat should not fall into an unconscious state. ...The greater the intensity of the attention with which a pleasure is indulged in, the greater the pain that will follow. To remain absorbed in Daya (grace) is a different matter. ...In Sant Mat, that act is meritorious which leads to the elevation of Surat and that, sinful, which results in its descent. First, Surat is made to descend and then it is raised. Hence, the evil is not devoid of blessing (purpose), for Surat is awakened thereby. Once awakened, Surat will not lapse into sleep again.

Discourse 9

The human form is the noblest and the most precious and exalted form in the entire creation. Spiritual practices can be performed in this form alone. This is the differentia between man and brute. Animals also enjoy sensual pleasures according to their status. But they cannot perform spiritual practices. It is only in the human body that all the chakras, kanwals and padams (centers, ganglions) from the lowest to the highest, can be awakened and made kinetic. ...The bliss of Nam is very sweet. It is obtained when life (soul) is withdrawn from body and mind. One has to undergo the process of death while alive and has to regain life after passing the stage where death ensues. One gets this bliss after one's internal death, when one actually regains life, and not after the termination of the physical body. This is true resurrection which has relevance to that of Jesus Christ.

Discourse 10

We cannot get the gift of love so long as there is impurity in us. The day Radhasoami Dayal chooses to shower His grace, all the impurity will be uprooted. The impurity in the case of those who have taken protection of Radhasoami Dayal is ever on the decrease. But it will be wiped clean the day He showers His grace.

Discourse 11

All activities of parmarth (true religion, true spiritual practice) are performed internally. ...Let it be clearly understood that howsoever pure and upright an outward activity might be, that parmarthi (spiritual) benefit, which Sants have spoken about, shall not accrue from it, though it can never go waste and will surely bear fruit of action. In Sat Yuga (the golden age), those who attained even to the stage of Trikuti, did so by means of internal practice alone; but, sooner or later, they had to come down. These is no everlasting bliss in that region. According to Sant Mat, every activity performed by body and mind, without Surat participating in it, is considered outward and external. ...There is no glory in mere austerity or renunciation unless it is accompanied by the love for the Supreme Being. True love for the holy feet of the Supreme Being is the foundation of parmarth. ...True love will give rise to yearning, but if the love-sick thinks that only yearning will accomplish his task, he is mistaken. If he does not come into contact with a Sant or Mahatma, his yearning will dry up and vanish. But if by good luck he joins Satsang and gets darshan of Sant Sat Guru, his yearning of lower plane will be dried and that of the higher ones awakened one after the other till, finally, he would be granted an abode in the august mansion of the Supreme Being. Is all that is explained at the time of initiation mere ritual? The Supreme Father does not take back His gift once bestowed. He has come down here for the very purpose of bestowing this gift on the Jivas (spirits).

Discourse 24

Everywhere, from the topmost region to the bottom, it is the manifestation of spirit and spirit alone. Everything owes its existence to spirit. Internally, spirit is indivisible. The only difference is that of intensity. Spiritually is either concentrated or diffused. ...The depleted spirituality will gain the knowledge of the higher spirituality only when it comes so close to the latter that there remains no cover in between. If two forces are of the same intensity, that is, neither of them is more concentrated or depleted than the other, they will merge together and become one. They will have no separate existence. There can be no creation without concentration and depletion or higher and lower levels. The Supreme Being or absolute spirituality is static (immoveable) and silent. He is the creator of all, though not Himself involed in the work of creation. ......from the negative pole right up to the Supreme Reservoir of the highest spirituality, the entire creation is divided into spheres or regions. ...At one stage of the creation, depletion was so great that the tendency of spirituality turned outward (centrafugal). It was from there that discord and discontentment came into being as also karmas (actions), to make good the deficiency. At the same stage, Surat and mind joined hands but their association is that of two incompatible objects which can never be united into one.

Except the region of the abolute spirituality, there are different centers of spirituality everywhere else. Around each center, spirituality of lower intensity as compared with that of the center, is revolving. This can be observed in human beings, in animals, in the vegetable kingdom, in inert matter and even in atoms. The same is true of higher creations. The regions which receive light from the sun are, as it were, the members of a familty, who while rotating on their own axes, are revolving round the sun. Like the earth, there are rotation and revolution in every object. This is due to spirituality being present in a concentrated as well as depleted state. A human being also rotates round his ego and, when tired, he recedes into the states of dream and deep slumber and obtains fresh energy thereby. In short, these are the instances of rotation and revolution in man.

Spirituality of greater intensity attracts that of leseser intensity. The force of attraction is present in both of them, othewise, creation could no be maintained. We cannot see an object unless our visual power

descends to the plane of the eyes and comes in contact with the rays of light emanating from the object to be seen. ...To act against the will and pleasure of a person is tantamount to oppression which nobody has a right to exercise. ... nobody has a right even to teach and advise anybody unless and until the latter is prepared to listen with attention and a feeling of afffection. If he is to go to hell, let him go, for there is also mercy in this.

Discourse 29

The purpose of all the incarnations of Kal (the Devil) was to bring about necessary purification by cleansing the dirt which was causing a hindrance to the maintenance and existence of this mundane creation. The intention cherished within was, however, that this creation may remain intact and Surats (Spiritual Entities) may not get out of here. Only Sants have made their advent with the sole object of extracting Surats from the cycle of eightyfour (rebirth) and taking them to the region of eternal bliss and happiness. The door to the mercy of the Supreme Father is open. ...Of all the incarnations of Kal, some were of a very low order, like those appearing as fish, tortoise. A few were of a higher order like Ram and Krishna, being from the regions of Brahma, Par Brahma and Daswan Dwar.

Discourse 33

There is no contentment so long as there is desire of any kind. Kamna (desire), for its fulfillment, gives rise to a feeling of want which, in its turn, leads to karma (actions), the consequences of which have to be invariably borne by Jiva. In this way the cycle of transmigration (rebirth) continues, and satisfaction or contentment is never obtained.

As a matter of fact, there is no conception at all of contentment here. One moment we procure an object of pleasure, and the next moment our capacity of deriving pleasure gets exhausted.

Many karmas are eradicated by death, but death ordained by Kal (the Devil) does not in any way go to break the chain of karmas. Death ordained by Mauj reduces the burden of Kal and karma in the real sense of the term and terminates the cycle of transmigration. By Mauj, the Jiva takes re-birth in this world to accomplish his task. Pain ordained by Mauj is praise-worthy. Pain Ordained by Mauj leads to the eradication and exhaustion of karmas and the eventual redemption of Jiva. Death at the hands of Kal is poison while that ordained by Mauj is by nectar. ... True redemption will be attained when we become detached from all other currents and are united with Nij Shabd (the current of redemption).

Discourse 34

Fear is endeavour. Fear is the supreme guide. Fear is paras. Fear is the essence of all. One who fears shall be redeemed while the negligent will suffer. ... First is the fear of death. ... Secondly, one should fear one's own mind. ... Thirdly, as is our own mind, so are the minds of others.

Discourse 35

Once we get a glimpse of the attractive form of Radhasoami Dayal, its unparalleled refulgence goes on dwelling before our eyes. His countenance so captivates our heart and soul, that it remains in our vision all the time. We have no urge to look at any other object nor does the latter find room in our vision. This stage is contentment or fulness of sight, when the total knowledge possible by the total faculty of sight is had. This is far beyond the range of the sense of sight and other sence perceptions. Similar is the case with the bliss of the Shabd of the Supreme Being, which is resounding in the innermost recesses of our being. When we get a taste of it, we shall no more pay heed to any other Shabd, sound or voice. In other words, we shall turn a deaf ear to all sounds. This stage is known as the fulness of the faculty of hearing. Likewise, when we reach Sat Lok, meet Sat Purush, and He embraces us, we get the toal bliss (contentment) of the faculty of touch. We then remain perfectly absorbed in the static bliss of the touch of his Holy Feet. ... We should be so absorbed in the love for the Guru that we do not draw back from Him, just as a garland once placed round the neck cannot slip away from there. Guru is the treasure-house of sukh (happiness). We should form such a circle of endearment round His person that we may never get out of it. This is to become a garland of Guru's neck.

Discourse 36

Huzur Maharaj had graciously observed that in this Kali Yuga (iron - present age), if only the tongue and sex are controlled, redemption can be effected. Nay, if the tongue alone were controlled, the way to spiritual progress can be paved.

The real task can be accomplished by controlling the senses of sight and hearing, for they are the main senses. Next comes the sense of smell. But much restraint and control can be exercised if the tongue alone is subdued. All should keep this in mind. Meat, wine and other intoxicants are totally prohibited, for tama and tamo-gune (dark quality) is predominant in them. Apart from this, other such articles of food should also be used sparingly, as have the quality of tama predominant in them.

Discourse 38

Sometimes, even in the mind of a devotee the delusion arises that the Supreme Being does not love him. This is wrong. The Supreme Being is all-love, and Surat (Spirit Entity) being a drop (emanation) from Him, is dear to Him. But, because of the covers it has assued, it is unable to realize the love of the Supreme Being. So when the Devotee withdraws within and applies himself to the Holy Feet with concentracted attention, he can feel the bliss of love. The Supreme Being, assuming human form imparts spiritual instructions and by enabling the jivas to engener love for his physical form, he attaches them to his Nij Rup (real form). ...It behoves the Jiva not to pin his faith in anybody other than the Supreme Being. Nor should be beg anything from anyone. ... Our dealings with the world may go on as usual, but we should place our hope and reliance in the Mauj of the Supreme Being alone.

Discourse 39

Every thought which arises in the mind, has its form and sound. Unless there is sound, which assumes form, there can be no thought at all. Nor can any energy ever become manifest in this world or elsewhere,

without first producing a sound. ...A certain European lady was so fond of her cat that she would not go to bed without having the cat beside her. What will be the result of such attachment? Only descent into lower species of life, after death. ... In short, we should not be attached or bound to any worldly object. The senses will have their pleasures. If the tongue loses the sensation of taste, we can relish nothng and life will become impossible. Similarly, eyes are endowed with visual power. If no desire is left to see anything or if the eyes do not feel any pleasure in seeing an object, we shall turn blind. It is the pleasure which gives nourishment and sustenance to the senses.

All thoughts and vagaries of mind, which tend to entrap us here shall have to be picked, weeded and thrown out in the manner lice are taken out from the head, or moths from the clothes, or bugs from the bedstead. It is only after this sifting and weeding that the tree of devotion can be nourished. Parasites should be straightway eradicated. Such disregard shall have to be shown to them. Surat has been cooperating with mind from times immemorial, undergoing all sorts of misery in its company, yet, when the time of death comes, how mercilessly and forceibly does Kal, the father of mind, drag Surat out and take it away, subjecting it to cutting and shredding? Why have any regard or consideration for such a cruel tormentor?

Discourse 41

Social religions stand nowhere. A religion which borrows something from here and something from there is only a product of intellect. As far as intellect goes it is all rubbish, requiring a thorough cleansing. If scavengers do not sweep clean, so much filth and dirt will accumulate that life here would be impossible.

Untruth is untruth. What is called thruth here is also untruth, and that which is truth finds no recognition here. These are not abritrary statements.

In the first place, what we observe here, on this plane, is always subject to change and alteration, and is never constant under any circumstances. Secondly, it is imaginary and transitory. Thirdly from the next higher plane it will appear in quite a different form.

The knowledge we gain at this mental plane, we call anubhava (spiritual insight). But the inspiration or revelation received from the next higher plane is superior to the socalled anubhava of the mental plane. In this way, anubhava of one higher plane after another should be gained. This anubhava or higher knowledge will dawn on attending Satsang of the One who is Himself awake or of those who are traversing the path shown by the said One.

A Jiva's understanding accords with his inner status or access. Philosophers and psychologists are incapable of grasping this subtlety. All that is the product of imagination is false and perishable. Truth can be realized by churning the inner self.

True himility is what has been described in the utterance of Paltu Saheb:"I am very very low and mean, yet such grace and mercy are being showered on me! Verily, he must be some other Paltu to be so fortunate. It must be out of some mistake that I have become the recipient of this grace and mercy in place of the other Paltu. How can I be so

fortunate..."

Discourse 47

Howsoever great a pleasure of this world, it will ultimately turn into pain. Even in the course of enjoyment, there is a lot of heat, friction and pain. All worldly affections can turn into enmity and hostility, so much so,

that a person may like even to spit on the face of one who was once very dear to him. All kinds of affection cease to exist after death. Even the love of parents for children disappears. Love for inanimate objects passes away more quickly. When Surat rises from the plane of its present location, all affections of this world will come to an end automatically.

The impressions of all karmas are recorded in manakash (mind-sky), on account of which different forms and visions are seen in dreams. Where do the terrifying scenes come from at the time of death? All the karmas are not eradicated by death. Their load is, of course, reduced a little. They appear to be as true on that plane as things of this world do before our physical eyes, though they are unreal when viewed from this plane Unless an impression has been made in subtle form within, it cannot assume a gross physical form without. The plan of a house is first sketched in the mind; then, the house is constructed outside. No more proof can be given in this regard. It can better be realized. Here, we take only that to be true which comes before us in a gross material form. In fact, truth is one, and all the rest is relative. At the time of death, when Surat, at the hands of Kal (the Devil), passes through an orifice which is even finer than the eye of a needle, it is entrapped in these very impressions and is cut and torn as it emerges. These impressions should be erased internally by means of abhyas (spiritual practice) during life time, else, they will become ripe, assuming gross forms at the time of death.

In an administrative set-up, there are different departments, one above the other, each having its own separate officer. So also, the entire creation, here, is sustained by the heat and light supplied by the sun which, in its turn, receives energy from the next higher sun, above which, there is yet another sun, and so on and so forth. And above all, is the Supreme Being. Similarly, there are a number of different gods and goddesses, Khuda, Ishwar, Parmeshwar, etc., one above the other. There is a Khuda higher than this and, still higher, there is the Great God or Khuda. And on the top of them all is the Supreme Being who is absolute -- not comparable or relative to anyone else. He is the creator of all, though Himself not involved in the creation. He is the true Nameless and Formless Being.

There is action and reaction in the enjoyment of every kind of pleasure here. In overcoming friction, resistance and obstacles, heat is first produced and it is then that pleasure is felt. In higher regions, on the contrary, there is no reaction, nor any heat or excitement. There is only pre attraction. Nothing is to be done there. There, even action is devoid of motion, and bliss is automatic, self existing and everlasting. The pleasure of taste is obtained when the nectar dripping from within comes in contact witth the little bliss which is present in the object of pleasure. When Surat withdraws to the plane where the current of nectar, coming from above, has taken location, and unites with this current, extraordinary bliss is obtained.

To attain the stage referred to above, it is necessary that one should withdraw one's affections from all sorts of entaglements. Pure love for the Supreme Being should be implanted in higher mind and Surat. All other tendencies contrary and uncongenial to this love, shall have to be discarded gradually.

The general principle has been explained above. The method as to how love for the holy feet of the Supreme Being can be cultivated will be known from the merciful Guru, if the Jiva is fortune to get His Satsang.

Discourse 48

"One glimpse of Thine has made me mad. Hardly could I have a full view of Thine that I was put to disgrace and ignomity.

For a long time, Asir has been waiting to meet Him. Today He has called me, and death has come to take me."

Love divine is apparent from the opening and concluding couplets of Asir's poem. Both the couplets conform to each other. The yearning mentioned is for internal darshan. It is engendered after attending Satsang and performing abhyas for a length of time and on getting a glimpse, off and on, of the refulgent form of the Guru above the third Til. However, on getting only a glimpse of the attractive and charming

form of Guru, the Jiva turns mad. He laments that he has not even been blessed with the full view of the attractive form of the beloved Lord that he is disgraced and derided at the hands of the world people. At that time all mundane pleasures will apear to be pale and insipit to the Jiva and he will remain restless for darshan.

"Hansas have gathered for the darshan of Guru. A wonderful mansion has be errected, whose glory cannot be described."

The 'gathering' refers not only to the getting together of Hansas (high class devotees), but also to individual withdrawal and concentration of Surat from body and mind together with all senses and faculties of perception which otherwise remain dissipated. When this kind of meeting or mergine takes place, one will be called a Hansa, and become fit to have Guru's internal darshan.

Discourse 49

"How unjust it is my friend that you go out in the garden! You yourself are no less beautiful than lotus. Turn inside and see the flower garden

with yourself." There is a refulgent garden with radiant flowerbeds within you. It is extremely improper that you should feel inclined towards the worthless pleasures of the world. If all the colours, scents and perfumes, beauty and elegance found in all the continents, nay on the entire globe, were put together, they would only make a rose-bud of the celestial garden within.

Discourse 50

"Relish His words, soft or harsh; they will strengthen your faith."

Discourses of Sants are all sweet, there is no bitterness in them. But we take them to be sweet or bitter according to our own understanding. Whatever words Sants utter are for mending and correcting our understanding.

Discourse 53

The other kind of love which, of course, is very deep and strong, is that of wife for the husband. But it is wrong to think that man and woman are equal in status. She is the receiver, he, the giver. Woman is the lover and man, the beloved. A woman can exhibit love with great viour but it has a rather superficial element in it. Man is endowed with capacity to love from greater depths from within. This difference is natural, having its origin in the regions above. These are the basic points of difference between man and woman. These, however, are not generally characteristics applicable to all individuals, as in both man and moman, the tendencies of Mana and Maya are present. "Surat and Shabd" and "reservoir and current" are in conformity with the relationship described above; and this is their form in higher regions. This difference cannot go, nor should it go. Only woman can give birth to a child. Women who try to adopt manly habits will, in course of time, lose feminine delicacy which is a woman's true adornment. Feminine delicacy goes on vanishing from the faces of the women of Amazonian spirit.

The Jiva has developed an outward tendency in the company of Mana (mind) and Maya. To turn it inward amounts to changing his very nature. Nature (habit) once formed is very difficult to change. A dog may be fed on milk and rice for months together, but if he happens to see a piece of bone lying in a drain, he will instantly pick it up and start chewing it.

True love will be awakened within only by grace; and grace will be obtained by taking saran (shelter). Saran is adopted when the Jiva begins to await the coming of grace the way an oyster opens its mouth to receive the Swanti-drop (rain) unmindful of the length of time it has kept the mouth open. When such a

stage is reached, grace will descend on the Jiva.

When the Jiva, giving up his ego, engenders unalloyed love for the holy feet of the Supreme Being, the forms of Surat, Guru and Nam will become one, with no difference whatsoever. Surat and Shabd, and the lover and the beloved, will unite with each other.

The longing which at present arises in the Jiva for meeting the Lord is accompanied by thousands of other desires. When all other desires are cast out and only one remains (for meeting him), then only His darshan can be had, and all the desire shall be fulfilled.

Discourse 57

Woe be to the country where rank immodesty, shamelessness and flippancy go in the name of freedom, and woe be to the people who are mad after such freedom. Indian women dare not become shameless and outgoing like those of other countries. This sense of shamelessness is only possible in the countries of the West. Customs and conventions, and practices and usages redarding the behaviour of men and women there are generally vitiated. Even the most serious lapse is not regarded there as such, unless it comes to light. There, even ordinary dealings are not untinged with sin. They fall only a little short of patent sin and immoral behaviour. Situations often arise there which are marked by low standards of morality. There, thse matters are not considered as evil, as done here. This does not mean that there is no evil in India. In a way, similar is the case here also, though in a much lesser degree.

People shout for freedom. We are also in favour of freedom. Freedom should be such that one's inherent virtues and talents which cannot come into play in the absence of freedom should develop and flourish. This type of freedom will proceed from the side of the merciful. Freedom does not mean an open display of, or encouragement to, one's latent vices, which could be done away with or kept suppressed to some extent by introducing checks and restrictions. That would be the freedom of the devil. We need not look elsewhere for evils. They are there in our own minds. We should ask ourselves what evils we have; and this would get us to the reality. Everyone should hunt up the mind, and there is no need for doing anything else.