............Chaitanya. The description of higher celestial regions ends here.
Below this are six material regions in Pind (material-spiritual region) which are, in fact, the reflex of the higher regions. These six stages are Khat Chakras (six ganglia).
The first ganglion lies midway between and behind the two eyes. Surat (spirit) is located there.
The second ganglion is in the throat. Here Jivatma, with the help of the subtle body, causes dreams. This is also the centre of Pran (vital air diffused throughout the body).
The third ganglion is in the heart. Here is the location of the Pindi Mana (individual mind). Thoughts and vagaries originate from here, and the effect of grief and joy, fear and hope, and pain and pleasure is felt here.
The fourth ganglion, that at the navel, is the reservoir of gross Pran.
The fifth is the Indri Chakra (genitals). It regulates the creation of physical body.
The sixth ganglion is at the rectum. It draws the breath current from the ganglion at the navel, and, through it, supplies energy to the lower parts of the body, viz., legs, feet, etc. All the above stages, high and low, are represented within the human body. The lower regions extend from the centre at the rectum to one behind the eyes. For this reason, the boundary of Pind (material-spiritual region) is up to the eyes, and, it is also called the expanse of nine apertures. Above eyes, from Sahas-dal-kanwai, begins Brahmand (spiritual-material region) which extends below Daswan Dwar (Sunn). The latter is Par Brahmand.
Above Maha-sunn is Dayal Desh (region of pure spirit and mercy).
Q. 14. What are the twelve kanwals (lotuses, centres) ? Please give a detailed description of their names and regions.
Ans. The regions, high and low, described above, are also called twelve kanwals or lotuses, and they are reckoned from below. Their names, descriptions and regions, as per Sant Mat, are given below.
(1) Guda Chakra is the kanwal or lotus of four dais (petal, leaves). Its deity is Ganesh. In the bygone days, Yoga practices commenced from here. The householders, in imitation of the Yogis, also worship Ganesh at the beginning of every ceremony or undertaking.
(2) Indri Kanwal is the lotus of six petals. Its deity is Brahma, the embodiment of pro-creating faculty.
(3) Nabhi Kanwal is the lotus of eight petals. Vishnu, the embodiment of preservative faculty, is its deity.
Mohammedans call these three centres collectively as Nasoot.
(4) Hridaya Kanwal is the lotus of twelve petals. Its deity is Shiva Shakti.
(5) Kanth Chakra is the lotus of sixteen petals. Its deity is Durga. It is the seat of individual desire and Atma (soul).
(6) Third Til or Netra (eye), also called Shiva Netra, Shyam Sait, etc., is the lotus of two petals. This is the seat of Surat or Param-atma. In the beginning, Surat (spirit) should be collected here. It is linked with the Antah-karan (heart centre), which itself is connected with the ten senses.
These three centres, viz., heart, throat and third Til, are collectively called Malkoot by the Mohammedans. The boundary of the lower regions ends here.
(7) Sahas-dal-kanwal-Sait Shyam is the lotus of eight petals. It is the seat of Jyoti Niranjan.
Two spiritual sounds emanate from here, by catching hold of which, Surat can rise up.
(8) Trikuti is the lotus of four petals. It is the seat of OM. This Trikuti is of Sants, not of Yogis. It is also called Hansa-mukhi (region of the sun).
Both these regions of Sahas-dal-kanwal and Trikuti, are called Jabroot by the Mohammedans.
(9) Daswan Dwar or Sunn is the lotus of one petal. It is the seat of Par Brahm. Mohammedan Fakirs call it Lahoot.
Higher regions end here.
(10) In the expanse of Maha Sunn four Shabds and five regions are in an unmanifested condition.
(11) Bhanwargupha, called Hootal Hoot by Mohammedans, is the seat of Sohang Purush. This Sohang is not the Sohang of swansa (breath). Bhanwargupha is in Dayal Desh.
(12) Sat Lok, called Hoot by Mohammedans, is the seat of Sat Purush.
There are three more regions above it, which were not disclosed by the previous Sants. In the present time, Radhasoami Dayal has disclosed these stages or regions clearly and openly.
Q. 15. What is dal (or petal) ?
Ans. Vrittis and MT Dhars (currents) are called dals or petals. Those in Pind are called Vrittis (conditions of mind) and those of the regions of Brahmand are called Dhars (currents).
Q. 16. When all these regions or stages are inside, how are they related to and connected with, the physical body ?
Ans. Body is of three kinds, viz. , Sthulu physical frame, gross form), Sukshm (subtle form, astral body) and Tkaran (causal frame, instrumental form). The physical body, which is visible, is a cover or wrapper over, and tool or medium of, the Atma or soul. It functions in wakeful state only. Pain and pleasure pertaining to the physical body are felt in the wakeful state only.
Similarly, subtle body comes into play in the state of dream, and causal or instrumental is connected with Sushupti (the state of deep and sound sleep). That is to say, these three are covers over Surat. In other. words, Surat is a self conscious force of innumerable currents, originally rays of pure light. Stage by stage, these currents got mixed with matter, and, as the admixture increased, the currents began to assume form, and became coarser and coarser.
Q. 17. Please explain the above by illustration.
Ans. There is nothing so subtle and powerful as Surat. An illustration of water is given to make the point clear. Only the point of similarity should be considered. At first, water was very subtle and invisible. It successively assumed the forms of gas, cloud, vapour and finally fell as rain on the ground in a coarse form. At some places, as mud, it became very coarse, and at other places, due to cold, it turned into ice and became altogether motionless and lifeless. Thus from ice to cloud, water assumes different forms and gets endowed with different powers; it sometimes assumes form and at other times becomes' formless. But, when it passes into the gaseous state or becomes still subtler, it becomes very powerful and rises up and merges into higher regions. In the same way, Surat has no form, but, on mixing with Maya (matter) and assuming covers, it takes the form of the covers. As the admixture increases, the power of Surat goes on diminishing, concealed under the covers. Just as fire blazes forth when ash is removed from smouldering embers, so on being detached from these covers and attracted to Shabd, Surat will regain such powers that, loosening the knot of jarh and Chetan (matter and spirit) and removing the barriers of Brahmand, it will enter Sat Lok and Radhasoami Anami Pad. Then only will it be released from the cycle of births and deaths.
Q. 18. What is the knot of jarh and Chetan (matter and spirit) ?
Ans. The mind and senses, body and all worldly objects are jarh (inanimate, material). Surat is Chetan (life, energy). They began to mix at Trikuti, which is the region up to which Maya has influence. The knot of jarh and Chetan was first tied there. If, by means of Abhyas (spiritual practices), Surat rises to this spot, stage by stage, penetrating the regions through which it had descended, then, the knot of jarh and Chetan will be untied, and the covers of Maya will be left behind at their respective stages below Trikuti. They cannot rise higher up.
Q. 19. How is it possible that the entire Brahmand (universe) is connected with, and represented in, the human body ?
Ans. Although the regions of Brahmand are vast and distant, they are connected with the human microcosm by electric currents which are invisible. By the practice of Surat Shabd Yoga, Surat (spirit) withdraws from the entire body and rises to higher regions of Brahmand. For the duration it stays there, it will enjoy the bliss of those regions for the ganglia or centres in the human body are connected with the corresponding regions of Brahmand. The rays coming from the regions of Brahmand to the corresponding ganglia or centres in the human frame, may be likened to a telescope by which distant places and objects can be seen. The sun, the moon, the stars, etc., are connected with the human eyes by means of the rays coming from them. It is because of this link or connection that the human eyes see them.
Q. 20. The Supreme Being is said to be omnipresent. How can He have His abode
Ans. The Supreme Being is omnipresent and has a particular abode as well. At one pole, the spirituality is highly concentrated and intense, and at the other, it is in a diffused condition, in the same way as the sun has a particular- region or place of location, and is also all-pervading in the whole of the solar system by means of its light or rays.
Q. 21. What benefit will accrue from raising and elevating Surat (spirit) to higher regions by means of Abhyas (spiritual practices) ?
Ans. In the first place, Surat will be impressed
with the good attributes of those regions. Secondly, when it leaves the body, it will immediately reach the higher regions and will enjoy the bliss there
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