Humabooks

Signs of a True Disciple

83. So long as a person does not perform karmas in accordance with the commandments of the Saints, his mind cannot become cleansed or uncontaminated. And so long as he does not contemplate on Satguru and shabd, his attention (chitt) shall not become unflinching (nishchal). When he has attained to these two grades (i.e. purification of mind and perfect concentration on Satguru and shabd) then alone he will become entitled to receive (true) jnan (Knowledge). As this pure Knowledge dawns, all screens (veiling reality) will be lifted.

(Soamiji Maharaj, Sar Bachan Prose, Part Two, Sayings of Soamiji, M.G. Gupta translation)

Signs of a True Master

40. The hallmark (a mark or sign of authenticity and excellence; outstanding distinguishing feature) of a Saint is ninefold:

(1) a Saint always internally strengthens the faith and belief (isht and aqeeda) in the true Absolute Lord (Radhasoami Dayal);

(2) he will never allow any seeker to struggle and wander about idols, tirthas and scriptures and "The Book";

(3) he will never involve anyone in the worship of gods, incarnations and prophets;

(4) he will ever prescribe the practice of Easy Yoga of Surat-Shabd except for which there is no other path to the Absolute Lord;

(5) he will ever instruct the seekers to devote themselves to the service and love for the perfect Satguru of the time;

(6) he will diminish daily the attachment and craving (asakti) of the seekers for wife, children, wealth and name and fame and self-glorification (maan-badaayee), and instead, will augment and enhance the love and liking (prem and preet) of the earnest seekers and lovers (khoji and anuragi) for the Supreme Being;

(7) the true Saints always remain engrossed in meditation and contemplation (bhajan and dhyan) and they always engage their disciples in the same (processes);

(8) they always drive out the dharmas and karmas (duties and actions) pertaining to past ages, doubts and delusions and they will cut out (delete or remove) belief in anyone save in the true Absolute Lord; and

(9) gradually they will strike at (i.e. will deal a blow to) the roots of all bonds and fetters (bandhan) both inner and outer, and in this life itself will elevate their spirits to the Holy Feet of the Absolute Lord. But there are three pre-conditions to it:

(a) the jiva [soul] should not run away (leave or depart) from their satsang and service;

(b) day by day, he should go on intensifying his love and trust in their feet; and

(c) should continue his spiritual practices according to their directions and instructions.

(An Abstract of the teachings of Soamiji Maharaj by Huzur Maharaj, Sar Bachan Prose, Part One, M.G. Gupta translation, Agra)

This Phenomenal World is Perishable -- One is Wise to Consecrate This Human Form by Being Devoted to Bhajan and Simran (listening to inner sounds and repetition of the Holy Name of the Supreme Being)

Opening Verses of Sar Bachan Radhasoami Prose in Two Translations

Translation One

This world is perishable and so also is all that pertains to it. A wise man is he, who, having closely examined the nature of existence here, has realized that it is all transitory and illusory, and consecrated his human form by devoting himself to Bhajan and Simran (listening to inner sounds and repetition of the Holy Name of the Supreme Being) and who, taking the fullest advantage of the various faculties which the Supreme Father has graciously endowed him with, has translated the invaluable jewel within him, which is Surat (spirit [see note below]) or the essence of his being, to its original abode.

1. The soul or spirit is known as Surat or Ruh. It has descended from the highest region, that is, the regions of Sat Naam and Radhasoami, and has taken location in this body. It has got enmeshed here in the mind, the three Gunas (attributes), five Tattwas (original conditions of matter), ten Indriyas (senses and organs) etc. and so tight are the bondages of the body and things connected therewith that it has become difficult for it to extricate itself. Freedom from these bondages is called Moksha (liberation). Inner bondages are the mind, indriyas, tattwas, etc., and the external bondages comprise property, family and kinsfolk. The soul, that is, spirit, is so much entangled in these two kinds of bondages that it has even lost consciousness of its original abode. So remote is the destination that it is now difficult for it to return to its original abode without the Mehar (grace) of a perfect guide. Now, all that a man has got to do is to take his Surat (spirit) back to its reservoir and place of origin, that is, Sat Naam and Radhasoami. Until this is attained, there can be no escape from joys and sorrows and pleasures and pains of this world. (Radhasoami Satsang, Agra)

Translation Two

This jagat (phenomenal world) is perishable (nashman) and all its causes and effects are also perishable; that the wise and shrewd man is he who having carefully examined the burden of its activities (karobar) and having discovered that this is a fantasy world (kalpit) and mythical (mithya), has fruitfully and gainfully employed this human body (and its related instruments and material) in the remembrance (sumiran) and contemplation (bhajan) of the Absolute Lord; that having benefited from things with which the Supreme Doer (the Absolute Lord) has equipped this human frame, he has restored his invaluable core (jauhar-i-be-bahaa, i.e. the quintessence of his being or tattva vastu which is the surat or jivatma) into its real, original abode -- the Radhasoami Sphere whence it descended.

1. Jagat (the embodied spirit), i.e. surat*** is called as ruh (literally, breath or perfume). And having descended from the highest sphere, i.e. the sphere of Satt Naam and Radhasoami, it has come to abide in this body. And it has got tied up with three gunas (sattva, rajasa and tamas corresponding to oxygen, hydrogen and nitrogen respectively) and five elements (ether, air, fire, water and earth), and ten indriyas (five instruments or senses of knowledge and five of action or karma indriyas) and mind, etc.

Such bonds (bandhan) have come about between it (i.e. Surat) and the body (sharir) and its related objects of pleasure (padara-thas) that release from them has become quite difficult. This release is called moksh (emancipation). The internal bonds refer to cords that bind the surat with senses, elements and the mind. The external bonds imply the strings which tie up the surat with object of pleasure, family and clan (qabila).

In both these bonds, the jivatma has become so entangled that it has lost all remembrance and consciousness (denoting or relating to a part of the human mind that is aware of a person's self, origin and history, environment, and mental activity) of its real abode. Its destination (original abode) has become so distant that its return to its original abode has become extremely difficult without the grace of the perfect murshid or Satguru. All that man has to accomplish is to take back his surat or ruh to its head spring and source, i.e., the spheres of Satt Naam and Radhasoami. Until and unless this task is accomplished, there can be no release from the worldly gaiety and grief (khushi and rani) and all the pains and pleasures pertaining to this (phenomenal world). (The Quintessential Discourse Radhasoami, M.G. Gupta)
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***NOTE: "Surat": The surat is a drop from that Ocean -- The Supreme Radhasoami. Anami, beyond space and time, void of vikalp, of boundary, of lineament (roop-rekha), of motion, of modification, of within and without, the Formless, even Soundless and Nameless, in a State of perfect bliss -- "So Am I". When surat assumes body and form, it becomes known as jiva (entity) or jivatma. (M.G. Gupta)

IMAGE: Sant Radhasoami Sahib -- Shiv Dayal Singh