Q. 46. How is the Abhyas (practices) of Surest Shabd Yoga performed ?
Ans. The current of Shabd (sound) is coming from higher regions. It is resounding and reverberating in the inner recesses of every being at all times. This Shabd or sound is to be heard by Surest or spirit, i.e., one has to apply one's Surest to the current of Shabd inside, and raise it along the same current, beyond Pind and Brahmand. This Abhyas (practice) is called Surest Shabd Yoga.
Q. 47. If the current of Shabd is coming down from above, how will the current of Surest rise upward along with it ?
Ans. Surest rises up like a fish in a current of water falling down from above. Datailed account can be had from Sat Guru of the time or with His permission from any sincere Abhyasi and Satsangi.
Q. 48. How is initiation given ?
Ans. There is no ceremony connected with initiation. When an adhikari (fitted) person, with a true yearning, comes, the principles of the Faith are explained to him. If he is convinced of the superiority of this Faith, he is initiated in Surest Shabd Yoga, which takes about three quarters of an hour. If a person with true yearning is unable to come to Agra for the purpose, he is initiated in the preliminary mode of devotion, by post. There are two stages of initiation. The first stage or the preliminary mode of devotion consists of Sumiran (repetition of the Holy Name) and Dhyan (contemplation of the form of the spiritual guide), and the second stage or the more advanced mode of devotion, called Bhajan, is the practice of listening to Shabd or sound coming from heavenly regions above.
Q. 49. How is Abhyas (practice) performed ?
Ans. Bhajan is the practice of listening internally to the heavenly sound, and raising Surat along with it. Dhyan is the practice of fixing internally Surat, mind and sight on the form of the Sant Sat Guru. Sumiran is the practice of repeating mentally the Holy Name RADHASOAMI. These are the three modes of Abhyas (spiritual practices and devotional exercises). For persons possessing greater adhikar (fitness), Bhajan is the main practice, and Sumiran and Dhyan are subsidiary. Whereas for persons of lesser adhikar (fitness), greater stress is on Dhyan and Sumiran, and Bhajan is secondary. In other words, advanced Abhyasis (practitioners) should collect and concentrate their mind and spirit, disengaging them from all internal and external thoughts and activities, and engage in Bhajan, i.e., in listening attentively to the sound current. The less advanced Abhyasis should, in the first instance, perform Sumiran and Dhyan for some time, for collecting and concentrating their mind and spirit, and then engage in Bhajan. Abhyasis of both the classes should, whenever they get time, recite of Bani (compositions) and read discourses of Sants intelligently, grasping their true import, and should act accordingly as far as they can. Persons of the third category, i.e., of the least adhikar (fitness), should engage in Sewa (service) of the Sant Sat Guru of the time and attend His Satsang. They should also perform Sumiran and Dhyan, as much as they can, and recite Banis and read discourses intelligently and act upon the teachings as far as possible. Detailed knowledge on this topic can be had from the Sant Sat Guru, and He alone knows the class or category to which a Satsangi belongs,
Q. 50. What is Sewa (service) ?
Ans. To obey sincerely the orders of the Sant Sat Guru of the time and to perform the internal Abhyas attentively, in accordance with the method disclosed by Him, is internal Sewa (service). To attentively attend the Satsang of Sat Guru or Sadh and to recite; read and study the Bani and discourses of Sants, or to hear them recited or read, and to render service to Sat Guru and His Satsangis, whenever there is an occasion to do so, enthusiastically and lovingly, constitute external Sewa (service).
'
Q. 51. How to recognize a true Parmarthi ?
Ans. He is a true Parmarthi who is imbued with a sincere desire of meeting the Supreme Being. In his heart of hearts he does not depend on any one except the Supreme Being and the Sant Sat Guru. He regards the practices which would take him to the darbar (court) of the Supreme Being as the most important work, and, if necessity arises, he is prepared to sacrifice all the objects of the world to achieve this end. A Parmarthi is he who abhors sensual pleasures and longs for Parmarth. He has no affection for wealth and progeny. He does not hanker after worldly objects. He is not a slave of his body and senses. He has discarded sleep, hunger and lethargy. He is afflicted with the pangs of separation from his Beloved. He roams about in search of a true Sadh and Guru.
Q. 52. How should a true Parmarthi (seeker of spiritual regeneration) and Abhyasi (practitioner of Surat Shabd Yoga) behave ?
Ans. He should minimize talk, food and sleep. He should engage himself in worldly affairs only to the extent necessary. He should be sincere in his dealings. He should perform Bhajan, Sumiran and Dhyan with love, yearning and sincerity, as much and as many times as he can. He should serve the Sat Guru of the time lovingly and earnestly and to the extent He pleases. He should scrupulously abstain from meat, wine and other intoxicants. He should attend the Satsang of Huzur Radhasoami Dayal as much and as frequently as possible. If such a Satsang cannot be availed of, he should recite His Bani and read His discourses carefully and intelligently, thinking that they are addressed to him. He should always avoid kusang, i.e., the company of the wordly people. He should not waste his time. He should disengage and detach himself from such activities as tend the spirit-current to flow outward. He should turn his mind and Surat inwards. He should not raise any unnecessary and improper desires for riches, honour and pleasures of the world.
Q. 53. What is inward and outward flow of mind and Surat ?
Ans. The outward flow refers to Surat's attachment, through the sense organs, to the objects of the world. To turn it (surat) inside, detach it from worldly objects, to engender true love and faith in the Holy Feet of the Supreme Being, and always to remember His Nam (Name), Dham (Abode) and Swarup (Form) constitute inward flow of Surat.
Q. 54. How can one make one's Surat flow inwards ?
Ans. There are different methods of turning Surat inwards for recluses and house-holders. In the first category is he who has cut off all worldly connections and ties, who has adopted the saran (taken refuge) of Sat Guru Radhasoami Dayal, and who is supplied lodging, boarding, raiment and other necessaries by Sat Guru. It is incumbent upon such a person to recite Banf and read discourses for an hour at least, twice or thrice every day, and, as a rule, daily to perform Dhyan and Sumiran for three hours and Bhajan for another three hours. If Satsang is available, he must attend it, and in that case, it will not be necessary to recite Banf and read discourses separately. He should perform Sumiran and Dhyan and Bhajan, each for two hours. He should always be vigilant and watchful on his mind. He should, as far as possible, refrain from indulging in improper thoughts and reveries. He should be careful that his mind does not lead him to evil acts. He should abstain totally from such evils as kam, krodh, etc., and the sensual enjoyments (which produce outward tendency in Surat and mind), as for instance, dance, songs, fairs, entertainments, shows, sauntering or lounging in markets, reading books of stories and novels, playing chaupar, chess, cards, etc., using hemp, opium and other intoxicants, which produce dryness, unconsciousness and lethargy, and hankering after delicious dishes and showy dresses. He should always remember that the world is perishable and death is certain. He should serve the Sat Guru of the time with his body, mind and riches, and should obey His orders. When he is troubled by any evil tendency, he should report to the Sat Guru, and act as He orders.
The foremost thing for a householder is to loosen and lighten his worldly ties and to maintain his connections only to the extent necessary. He should never poke his nose into those matters with which he is not concerned. He should always work honestly and leave the result of his efforts to the Mauj (will) of the Supreme Being. He should not be much affected by pain and pleasure, nor engrossed in sensual pleasures. He should render service to the Sat Guru of the time and the devotees, as much .
Q. 55. What is real love ?
Ans. Love is of two kinds, internal and external. To turn inside all the currents of Surat which are engrossed in senses and their pleasures, by Abhyas (spiritual practices) and apply them (currents of Surat) to the real form of the Supreme Being, namely, Shabd, and be always absorbed in its bliss, is internal love. To be thrilled and exhilarated on hearing the discourses and having the darsharl of the Sat Guru of the time, to be impressed with His utterances, to keep His teachings in mind, to gaze at Him and to serve Him enthusiastically, constitute external love.
Q. 56. What time will it take to gain access to higher regions by the performance of Abhyas ?
Ans. There is no hard and fast rule. It all depends upon sincere yearning and love, purity of mind and the extent of efforts. A high class Satsangi can attain in days what others cannot do in years. Nevertheless, an average devotee will begin to experience some bliss and joy in his Abhyas (practices) in a few days; and after performing Abhyas for three or four years, he will himself come to know what time will be required for his Surat to reach any higher region partially.
Q. ,57: How is it that some Abhyasis (practitioners) get little benefit even after a long time ?
Ans. They do not attend Satsang and perform Abhyas in accordance with the rules of abstinence. As a matter of fact, they are not entitled to be called Abhyasis. They are altogether outward and showy persons. Otherwise, real Abhyas will surely and in a short time show its benefit and result. Abhyasis or Satsangis are of four kinds. Firstly, those who memorise everything by reading books and listening to discourses. They are like a person who by reading medical books or hearing about them, simply memorises the recipes. Secondly,
those who simply, for show, close their eyes and sit down for somee time. They are like a person who takes in medicine but throws it out. Thirdly, those who diligently perform Abhyas but always or sometimes indulge in sensual pleasures. They are like a person who swallows medicine but does not keep full abstinence. Fourthly, those who perform Abhyas with diligence, love and enthusiasm, and keep themselves. always aloof from sensual pleasures. They are like a person who takes medicine and observes full abstinence. Accordingly, Abhyasis of the fourth category reap full benefit.
Q. 58. What is the harm in giving up Abhyas after performing it for some time or not observing full abstinence ?
Ans. If real Abhyas is performed in the manner described in class four above, even for a short time, it cannot be given up subsequently. But if anybody does not have sincere love and yearning, and gives up Abhyas after some time, his further spiritual progress will be suspended, and he will experience no bliss. He will, however, undoubtedly get the benefit of the Abhyas already performed. But he will derive very little bliss if he breaks the rules of abstinence, etc.
Ans. The current of Shabd (sound) is coming from higher regions. It is resounding and reverberating in the inner recesses of every being at all times. This Shabd or sound is to be heard by Surest or spirit, i.e., one has to apply one's Surest to the current of Shabd inside, and raise it along the same current, beyond Pind and Brahmand. This Abhyas (practice) is called Surest Shabd Yoga.
Q. 47. If the current of Shabd is coming down from above, how will the current of Surest rise upward along with it ?
Ans. Surest rises up like a fish in a current of water falling down from above. Datailed account can be had from Sat Guru of the time or with His permission from any sincere Abhyasi and Satsangi.
Q. 48. How is initiation given ?
Ans. There is no ceremony connected with initiation. When an adhikari (fitted) person, with a true yearning, comes, the principles of the Faith are explained to him. If he is convinced of the superiority of this Faith, he is initiated in Surest Shabd Yoga, which takes about three quarters of an hour. If a person with true yearning is unable to come to Agra for the purpose, he is initiated in the preliminary mode of devotion, by post. There are two stages of initiation. The first stage or the preliminary mode of devotion consists of Sumiran (repetition of the Holy Name) and Dhyan (contemplation of the form of the spiritual guide), and the second stage or the more advanced mode of devotion, called Bhajan, is the practice of listening to Shabd or sound coming from heavenly regions above.
Q. 49. How is Abhyas (practice) performed ?
Ans. Bhajan is the practice of listening internally to the heavenly sound, and raising Surat along with it. Dhyan is the practice of fixing internally Surat, mind and sight on the form of the Sant Sat Guru. Sumiran is the practice of repeating mentally the Holy Name RADHASOAMI. These are the three modes of Abhyas (spiritual practices and devotional exercises). For persons possessing greater adhikar (fitness), Bhajan is the main practice, and Sumiran and Dhyan are subsidiary. Whereas for persons of lesser adhikar (fitness), greater stress is on Dhyan and Sumiran, and Bhajan is secondary. In other words, advanced Abhyasis (practitioners) should collect and concentrate their mind and spirit, disengaging them from all internal and external thoughts and activities, and engage in Bhajan, i.e., in listening attentively to the sound current. The less advanced Abhyasis should, in the first instance, perform Sumiran and Dhyan for some time, for collecting and concentrating their mind and spirit, and then engage in Bhajan. Abhyasis of both the classes should, whenever they get time, recite of Bani (compositions) and read discourses of Sants intelligently, grasping their true import, and should act accordingly as far as they can. Persons of the third category, i.e., of the least adhikar (fitness), should engage in Sewa (service) of the Sant Sat Guru of the time and attend His Satsang. They should also perform Sumiran and Dhyan, as much as they can, and recite Banis and read discourses intelligently and act upon the teachings as far as possible. Detailed knowledge on this topic can be had from the Sant Sat Guru, and He alone knows the class or category to which a Satsangi belongs,
Q. 50. What is Sewa (service) ?
Ans. To obey sincerely the orders of the Sant Sat Guru of the time and to perform the internal Abhyas attentively, in accordance with the method disclosed by Him, is internal Sewa (service). To attentively attend the Satsang of Sat Guru or Sadh and to recite; read and study the Bani and discourses of Sants, or to hear them recited or read, and to render service to Sat Guru and His Satsangis, whenever there is an occasion to do so, enthusiastically and lovingly, constitute external Sewa (service).
'
Q. 51. How to recognize a true Parmarthi ?
Ans. He is a true Parmarthi who is imbued with a sincere desire of meeting the Supreme Being. In his heart of hearts he does not depend on any one except the Supreme Being and the Sant Sat Guru. He regards the practices which would take him to the darbar (court) of the Supreme Being as the most important work, and, if necessity arises, he is prepared to sacrifice all the objects of the world to achieve this end. A Parmarthi is he who abhors sensual pleasures and longs for Parmarth. He has no affection for wealth and progeny. He does not hanker after worldly objects. He is not a slave of his body and senses. He has discarded sleep, hunger and lethargy. He is afflicted with the pangs of separation from his Beloved. He roams about in search of a true Sadh and Guru.
Q. 52. How should a true Parmarthi (seeker of spiritual regeneration) and Abhyasi (practitioner of Surat Shabd Yoga) behave ?
Ans. He should minimize talk, food and sleep. He should engage himself in worldly affairs only to the extent necessary. He should be sincere in his dealings. He should perform Bhajan, Sumiran and Dhyan with love, yearning and sincerity, as much and as many times as he can. He should serve the Sat Guru of the time lovingly and earnestly and to the extent He pleases. He should scrupulously abstain from meat, wine and other intoxicants. He should attend the Satsang of Huzur Radhasoami Dayal as much and as frequently as possible. If such a Satsang cannot be availed of, he should recite His Bani and read His discourses carefully and intelligently, thinking that they are addressed to him. He should always avoid kusang, i.e., the company of the wordly people. He should not waste his time. He should disengage and detach himself from such activities as tend the spirit-current to flow outward. He should turn his mind and Surat inwards. He should not raise any unnecessary and improper desires for riches, honour and pleasures of the world.
Q. 53. What is inward and outward flow of mind and Surat ?
Ans. The outward flow refers to Surat's attachment, through the sense organs, to the objects of the world. To turn it (surat) inside, detach it from worldly objects, to engender true love and faith in the Holy Feet of the Supreme Being, and always to remember His Nam (Name), Dham (Abode) and Swarup (Form) constitute inward flow of Surat.
Q. 54. How can one make one's Surat flow inwards ?
Ans. There are different methods of turning Surat inwards for recluses and house-holders. In the first category is he who has cut off all worldly connections and ties, who has adopted the saran (taken refuge) of Sat Guru Radhasoami Dayal, and who is supplied lodging, boarding, raiment and other necessaries by Sat Guru. It is incumbent upon such a person to recite Banf and read discourses for an hour at least, twice or thrice every day, and, as a rule, daily to perform Dhyan and Sumiran for three hours and Bhajan for another three hours. If Satsang is available, he must attend it, and in that case, it will not be necessary to recite Banf and read discourses separately. He should perform Sumiran and Dhyan and Bhajan, each for two hours. He should always be vigilant and watchful on his mind. He should, as far as possible, refrain from indulging in improper thoughts and reveries. He should be careful that his mind does not lead him to evil acts. He should abstain totally from such evils as kam, krodh, etc., and the sensual enjoyments (which produce outward tendency in Surat and mind), as for instance, dance, songs, fairs, entertainments, shows, sauntering or lounging in markets, reading books of stories and novels, playing chaupar, chess, cards, etc., using hemp, opium and other intoxicants, which produce dryness, unconsciousness and lethargy, and hankering after delicious dishes and showy dresses. He should always remember that the world is perishable and death is certain. He should serve the Sat Guru of the time with his body, mind and riches, and should obey His orders. When he is troubled by any evil tendency, he should report to the Sat Guru, and act as He orders.
The foremost thing for a householder is to loosen and lighten his worldly ties and to maintain his connections only to the extent necessary. He should never poke his nose into those matters with which he is not concerned. He should always work honestly and leave the result of his efforts to the Mauj (will) of the Supreme Being. He should not be much affected by pain and pleasure, nor engrossed in sensual pleasures. He should render service to the Sat Guru of the time and the devotees, as much .
Q. 55. What is real love ?
Ans. Love is of two kinds, internal and external. To turn inside all the currents of Surat which are engrossed in senses and their pleasures, by Abhyas (spiritual practices) and apply them (currents of Surat) to the real form of the Supreme Being, namely, Shabd, and be always absorbed in its bliss, is internal love. To be thrilled and exhilarated on hearing the discourses and having the darsharl of the Sat Guru of the time, to be impressed with His utterances, to keep His teachings in mind, to gaze at Him and to serve Him enthusiastically, constitute external love.
Q. 56. What time will it take to gain access to higher regions by the performance of Abhyas ?
Ans. There is no hard and fast rule. It all depends upon sincere yearning and love, purity of mind and the extent of efforts. A high class Satsangi can attain in days what others cannot do in years. Nevertheless, an average devotee will begin to experience some bliss and joy in his Abhyas (practices) in a few days; and after performing Abhyas for three or four years, he will himself come to know what time will be required for his Surat to reach any higher region partially.
Q. ,57: How is it that some Abhyasis (practitioners) get little benefit even after a long time ?
Ans. They do not attend Satsang and perform Abhyas in accordance with the rules of abstinence. As a matter of fact, they are not entitled to be called Abhyasis. They are altogether outward and showy persons. Otherwise, real Abhyas will surely and in a short time show its benefit and result. Abhyasis or Satsangis are of four kinds. Firstly, those who memorise everything by reading books and listening to discourses. They are like a person who by reading medical books or hearing about them, simply memorises the recipes. Secondly,
those who simply, for show, close their eyes and sit down for somee time. They are like a person who takes in medicine but throws it out. Thirdly, those who diligently perform Abhyas but always or sometimes indulge in sensual pleasures. They are like a person who swallows medicine but does not keep full abstinence. Fourthly, those who perform Abhyas with diligence, love and enthusiasm, and keep themselves. always aloof from sensual pleasures. They are like a person who takes medicine and observes full abstinence. Accordingly, Abhyasis of the fourth category reap full benefit.
Q. 58. What is the harm in giving up Abhyas after performing it for some time or not observing full abstinence ?
Ans. If real Abhyas is performed in the manner described in class four above, even for a short time, it cannot be given up subsequently. But if anybody does not have sincere love and yearning, and gives up Abhyas after some time, his further spiritual progress will be suspended, and he will experience no bliss. He will, however, undoubtedly get the benefit of the Abhyas already performed. But he will derive very little bliss if he breaks the rules of abstinence, etc.
No comments:
Post a Comment