............for a considerable period of time. It will not be influenced by the evils, passions, etc. When it finally reaches Sat Lok it will be wholly released from the thraldom of Maya and the cycle of transmigration. It will become free from death and decay, and get everlasting happiness and bliss. It will absolutely be relieved from the pain and pleasure of bodies.
Q. 22. What is the proof that higher regions are purer and more lasting and blissful ?
Ans. The greater is the intensity of spirituality or spirit-force at a place, the more blissful, comfortable and lasting it will be. The region, which is absolutely free from Maya, is everlasting and abounds in bliss and joy.
Q. 23. How can the evil propensities such as kam etc., be overcome by Abhyas (spiritual practices) ?
Ans. In reality, the root of these evils is in Brahmand. They are in the subtlest form there. In Pind, they manifest themselves in subtle and coarse forms. 'As Surat rises to higher regions by performing Abhyas, the force of these evils is diminished. When Surat gets across Pind and Brahmand, it will become absolutely immune from the effects cf these evils.
Q. 24. How can it be known that a certain Abhyasi (practitioner of Surat Shabd Yoga) has successfully subdued passions, etc. ?
Ans. When by performing Abhyas, somebody's Surat begins to soar high, cross Pind into Brahmand and then enter into Dayal Desh, his evil propensities are removed. He acquires such a power that his diffused spirituality becomes so sufficiently powerful as to discharge any function of any sense organ at any time he deems fit and proper. But he cannot be recognized by anyone other than an Abhyasi.l However, if one moves in his company for some time, one can have some inkling of his high status.
Q. 25. Where does the Surat of those, who do not perform Abhyas, go
Ans. Those who are not Abhyasis, will remain subject to recurrent births and deaths in the cycle of transmigration. As their Surat leaves the Pind (body), they become unconscious before they reach the first heavenly sphere, and according to their" strongest desire or craving and in accordance with their karams, their Surat assumes another body.
Ans. In this world, there are innumerable; classes, varieties and categories of life, and these are sub-divided into innumerable species, such as,' human beings, brutes, animals, birds, insects, trees
Q. 26. What is transmigration ?
mountains, stones etc. Every Jiva, according to his Karams, has to undergo the rigours of Chaurasi (cycle of recurrent births and deaths). Only human body is the best and noblest, in which, he can, by performing good deeds and Abhyas (spiritual practices), get out of the cycle of the eightyfour.
Q. 27. What are karams ?
Ans. Any action that is performed is called karam. The actions performed for the purpose of meeting the Supreme Being only without any expectation or desire whatsoever of any return in the shape of bodily comforts and pleasures, are regarded spiritually as good deeds. Forbidden acts should be totally avoided. While those acts which are done with the desire for worldly prosperity, should, as far as possible, be given up in the interest of the soul. Any word or deed, which is not prompted by self-interest, and which benefits living beings, is meritorious. Any word or deed, which is impressed with self interest or the interest of dear and near ones, and which causes loss or pain to others, is a sin. In short, one should not do to others what one does not like to oneself; one should behave in a manner, in which, one desires that others should behave towards one. In other words, that act is the best, by which one may go on attaining nearness to the Holy Feet of the Supreme Being day by day, such ,as Sewa (service, devotion) and Satsang of the Sat Guru. On the other hand, that act is very bad, by which one gets farther and farther away from the Supreme Being, viz., what gives rise to mundane affections and desires. If an act, which either during the course of its performance or reaping its, fruit, affords comfort to others, it is good. And, if it inflicts pain, it is bad.
Q. 28. According to Sant Mat, what sort of karam is compassion to living beings, particularly cow protection, which is much talked of these days ?
Ans. Sant Mat is a religion of mercy. As it is a religion of the highest order, so is the mercy taught by it. Acts like animal protection etc. are, no doubt, meritorious, but the merit in them is of a low order. Moreover, the members of the monied classes, such as, bankers, capitalists, kings, etc., are better fitted for such acts. Sant Mat is a purely spiritual religion. It enjoins the highest order of mercy. It consists in working out the salvation of one's own Surat (spirit) as well as of others, by the practice of Surat Shabd Yoga, and taking back the Surat (spirit) to the darbar (court) of the Supreme Being. This mercy of high order automatically includes mercy of lower order such as animal protection etc. No importance is attached to a particular, animal. But as there are grades of living beings in lreation, protection is to be afforded accordingly.
Q. 29. What are Ishwari (Universal) and Jivi (individual) karams ?
Ans. As innumerable currents of an individual spirit entity are flowing in all directions, so are the currents of Nature. They are carrying on their respective functions in Pind (body) and Brahmand (Universe). They are related to one another, and have a great bearing on human life from birth to death. These currents are called ishwari (Universal) karams and Jivi (individual) karams in Sant Mat.
Q. 30 How do Sants eradicate Sanchit karams ?
Ans. Karams are of three kinds, on account of which, a Jiva (spirit entity) assumes form and suffers pain and pleasure. They are :- Kriyaman, Prarabdha and Sanchit. Kriyaman karams are those which are performed by a person in his life time, and the fruit of the greater part of which is also reaped in the same life. Prarabdha karams are those, in accordance with which, one takes birth in a particular body or species, be it good or bad. Sanchit karams are those, which go on accumulating life after life, and are gradually converted into Prarabdha karams. On a devotee's coming under the protection of Sant, and engendering love for and devotion to Him, his Kriyaman karams, particularly those having a bad effect on future, cease. He performs good acts without desiring their reward; he does not even consider himself to be a doer of such good acts, nor does he feel proud of them. He exhausts Prarabdha karams in his present life and as regards Sanchit karams, he exhausts them during spiritual practices. There is a cycle of Sanchit karams which is in constant motion like the Persian wheel. When the time comes for undergoing the effect of a certain karam, the desire to do so springs in a person, and, if the desire is strong, he will certainly have to suffer pain or pleasure. But in the case of a practitioner of Surat Shabd Yoga, the impressions of Sanchit karams get vivified during Abhyas, and are thus exhausted before their usual time. As while performing Surat Shabd Yoga the practitioner does not function in his physical body, he undergoes Sanchit karams in his subtle body. Again, the results of all karams are reaped in accordance with desire. An Abhyasi (practitioner) of Surat Shabd
Yoga daily attends Satsang, internall as well as external, slowly and gradually abandons all desires, secures admittance to Trikuti by acts of love and devotion, and thus gets out of the sphere of Maya, and realizes the bliss of that region. His mundane desires are extinguished and the wheel of his Sanchit karams ceases to move and is destroyed.
Q. 31. What is Bhakti and Upasna (devotion and worship) ?
Ans. To cultivate love and faith in the Holy Feet of the Supreme Being is Bhakti and Upasna (devotion and worship). This can sincerely be done only when the darshan (vision) of Sant Sat Guru and Supreme Being is had internally. An Abhyasf (practitioner) of Surat Shabd Yoga occasionally gets internal darshan of Sant Sat Guru and the Shabd form of Supreme Being, in dream or Abhyas (spiritual practices). Accordingly, Bhakti and Upasna (devotion and worship) really begin from that very time, and love in the Holy Feet goes on /enhancing daily. On gaining access to Trikuti, this love and devotion becomes pure and unalloyed; the dirt and impurity of karams is washed off. True and pure devotion commences on progressing beyond Trikuti. Devotion is perfected on reaching Agam Lok. Pooran Gyan (Supreme and Perfect Enlightenment) is attained in Radhasoami Anami Pad (Region).
Q. 32. What is Gyan (enlightenment) ?
Ans. When Surat goes beyond Sat Lok, Alakh Lok and Agam Lok, gets darshan of the Supreme Being Radhasoami Dayal. experiences supreme bliss and assumes the form of Shabd (sound) and Prem (love), it attains Gyan (enlightenment). Here the Abhyasi (practitioner of Surat Shabd Yoga) is out of the bounds of Maya and Nature. This is called Abhed Bhakti (undistinguishable devotion) and true redemption. Sant Mat discards rituals and observances of the previous yugas (ages), worship of idols and devtas (gods) and mere bookish knowledge, as nothing can be gained by these activities. It is simply a waste of time, energy and riches. Moreover, in these times, it is not possible for every one to act according to the rules of rituals and observances of the former times. For this reason none can follow the old-time rituals and observances correctly. On the other hand, one gets puffed up as a result of this sort of activity. Taking into consideration the weak condition of the Jivas of the present age, Sants and in particular Radhasoami Dayal have promulgated such an easy mode of worship and practice that everybody, rich or poor, can perform it easily at any time and place, without anybody's help, and reap immense benefit from it in a short time. This practice is explained below : To serve the Sant Sat Guru of the time with body, mind and riches, as far as possible; to attend His Satsang attentively; to perform Sumiran (repetition) of the Holy Name; to help, according to one's means, the poor and needy, without desiring name and fame, and without any consideration of traditionally sacred day or a festival; to read and study intelligently compositions and discourses of Sants daily, as they contain nothing but the praises of the Supreme Being, the description of love and devotion to Him, the practices of Surat Shabd Yoga, and do not contain fables and stories; all these activities constitute religious duties and deeds of Sant Mat.
2. To perform the practice of Dhyan (contemplation) as taught by the Sat Guru, with sincerity and eagerness; to listen internally to Shabd with Surat; to attend external Satsang; to listen to the discourses of the Sat Guru of the time or of a true and loving devotee and to follow such of these discourses, as are applicable to oneself, with love and cheerfulness; and to enhance daily love and faith in the Holy Feet of the Supreme Being Radhasoami Dayal; these activities constitute Upasna (worship) in Sant Mat.
3. When these two practices are properly performed, a glimpse of the Swarup (Form) of the true Supreme Being Radhasoami Dayal will be had internally. In this way
the Abhyasi (practitioner) of Surat Shabd Yoga will slowly and gradually become Shabd Swarup (i.e., of the form of Shabd). This is Gyan (enlightenment).
Q. 33. How does Surat (spirit) enter Pind (body) and leave it ?
Ans. By the ordainment of the Creator, when the time of birth comes, Surat, in accordance with its strong desire and karams (impressions), enters the body. Its spirituality gradually pervades all the lower Chakras (centres, ganglia). The Pran (breath) etc., immediately start functioning. When the time of death approaches, the diffused spirituality of Surat begins to withdraw from the Guda Chakra, the lowest centre at the rectum, causing restlessness and unconsciousness. This withdrawal slowly reaches the plane of eyes, when Surat leaves the body and passes through the third Til (eye). Surat on appearing before the god of death takes another birth according to its desires and karams (impressions). The process of coming in and going out of Surat can be observed at the time of birth and of death of an individual.
But the case of the Surat of a practitioner of Surat Shabd Yoga is different. As he daily performs the practice of withdrawing and elevating his spirit current, he can, without restlessness and becoming
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