.........(indestructible). Sants are incarnations or embodiments of Sat Purnsh. By His omnipotence were evolved Sohang Purush, Par Brahm, Brahm and Maya.
3. Shabd of Sohang Purush.
4. Shabd of Par Brahm, which maintains and sustains the creation of the three loks
(worlds).
5. Shabd of Brahm. It is also called Pranava. This Shabd created subtle and Brahmandi
Veda and Ishwari Maya.
6. Shabd of Maya and Brahm which evolved the material for the creation of Triloki (the
three worlds).
Below the Shabd of Maya appeared the Shabds of Bairat Purush, Jiva and Mana (mind). In these times, nobody is conversant with spiritual practices. And if anybody speaks of Shabd Abhyas, he refers only to the Shabds of lower regions. Generally, people take the Shabd of Bairat Purush to be the creator of all.
Q. 4. Is there any difference between the internal or heavenly Shabds (Sounds, Names, Words)
described above and the mere conventional names uttered by tongue for carrying on the day-to-day business of life in the world ?
Ans. Yes, there is a difference between the two. The former is subtle and the latter physical. The former is called Dhwanyatmak and the latter Varnatmak. The former belongs to the region above the eyes. The latter emanates from Nabhi Chakra (centre at the navel), where it is called "Para Bani". Then passing through the heart and throat centres, where it is termed
"Pashyanti" and "Madhyama" respectively, it comes out from the mouth and is called "Baikhri", through the medium of which is carried on the business and management of the entire world. It is Shabd (sound) which can make one laugh or weep, or become angry, friend or enemy, master or servant. When this Shabd (sound), which emanates from lower and coarse centres, possesses so much power, that Shabd, which manifests from higher and subtler planes, must possess much higher powers. Accordingly, the same subtle Shabd is carrying on the functions of the three worlds and the regions above them.
Q. 5. Why is Shabd called the 'guna' (quality or attribute) of 'akash' (sky, ether) ?
Ans. It means that Shabd is the life of the sky or ether. Guna means essence or Rooh,-and
`guni' is he who possesses that 'guna'. In short, Shabd vivifies Chidakash (spiritualized sky, the region above the eyes).
Q. 6. In all religions great importance has been attached to the Nam (Name) of the Lord, and it has been enjoined to recite or utter His Nam (Name). Is there any connection between that Nam and Shabd ?
Ans. It is the Shabd (sound) which is the real Name of the Supreme Being. Utterance of the Nam (Name) means keeping that dhun (sound) always in one's mind. But it is useless to repeat Ram Ram or Allah Allah or any other similar name by tongue, without knowing its secrets and details and the mode or method of repetition, for, elevation of Surat (spirit) and redemption will not be secured thereby. Secrets and details of Nam can be learnt from the Sat Guru of the time.
Q. 7. What is the relation between Surat (spirit) and Shabd (sound) ?
Ans. The relation between Shabd and Surat is the same as between the Ocean and its wave, the Sun and its ray. Surat, which is like a drop, has got separated from the Ocean. of Shabd, and stuck in the mire of covers and bondages. A Sant, who, like a wave, emanates from the Ocean of Shabd and again merges in it, can take back this drop (Surat) with Him, and thus relieve it of all covers and entanglements, i.e., enable it to secure its liberation.
Q. 8. What is bandhan (bondages) and what is moksh
Ans. Surat has descended from the highest region. It has got enmeshed in three Gunas (attributes, qualities), viz., Sato-guna, TurNur Rajo-guna2 and Tamo-guna3, five Tattwas (elements or original conditions of matter), viz., earth, water, fire, air and ether, four Antahkarans (internal organs), viz., mana (mind), chitt (attention), buddhi (intelligence) and ahankar (ego), and ten senses, i. e., five organs of perception, viz., ear, eye, nose, tongue and skin, and five organs of action, viz., hands, feet, tongue, genitals and anus. It is so tightly bound by the body and the objects connected therewith, that it has become difficult for it to extricate itself. Freedom from these bondages is called Moksh (liberation).
Q: 9. Of how many kinds are the bondages ?
Ans. Bondages are of two kinds, internal and external. External bondages consist of the attachments to wife, children, relations, wealth, house, fame, family prestige, etc., and internal bondages are the attachments with body, sense organs, mind, tattwas (elements), gums (qualities, attributes), and internal organs. Q. 10. Where is the real source or origin of Surat (spirit entity) ?
Ans. It is in Dayal Desh (spiritual regions). As Surat descended from Dayal Desh, it went on mixing up with Maya (matter) and taking its location in subtlest, subtler and subtle, or coarse, coarser and coarsest stages or regions. In this world, Surat is clothed in the coarsest covers, and this world is in the third grand division, reckoning from Dayal Desh, the first grand division.
Q. 11. Describe the three grand divisions of Creation.
Ans. The first is Daydl Desh where there is absolutely pure spirit and refulgence. The second is Brahm and Maya Desh (Brahmand) where there is admixture of Universal Mind and pure Maya (matter) with Surat or spirit. The third grand division is Jiva Desh or Pind, where spirits are clothed in coarse matter and are under the stress of individual mind.
Q, 12. What is Maya ?
Ans. Maya is the mist which covers the spirituality lying below Dayal Desh. In downward or lower creations this mist or cover went on becoming coarser and coarser.
Q. 13. Please describe in detail the stages in the descent of Surat (spirit).
Ans. The real abode of Surat is Radhasoami Anami Pad. Rare Surats have access there, and they are called Param Sants.
A Mauj (wave) arose there and descended in the form of a current of Shabd (sound). Passing through the two stages of Agam and Alakh, it came to Sat Lok. This region is highly refulgent, pure, free from alloy and absolutely spiritual. One who reaches there, is called Sant and Sat Guru.
These four regions of Radhasoami Anami, Agam, Alakh and Sat Lok are collectively called `Dayal Desh'. Mohammedan Fakirs call Sat Lok "Hoot".Leaving two stages of Bhanwargupha and Maha-sunn below Sat Lok is the region of Sunn or Daswan Dwar (tenth door or orifice). From here Surat went down to Brahmand and Pind. This (Sunn) is the Atma Pad (Spirit Pole) of Sants, and Lahoot of Fakirs. Upto this region, Surat is free from five Tattwas (elements), three Gunas (qualities) and body (instrumental, subtle and gross). Purush (Brahm) and Prakriti (Nature) emanated from this stage. It is also called Par Brahm Pad. One who has attained this stage (Sunn) is called a perfect Sadh.
Below Sunn is Trikuti, also called Gagan. This is the region of Brahm, Pranava and Ong. Fakirs have called it Arsh-i-Azim. From this region (Trikuti) have emanated three Gunas and five Tattwas in their subtlest form, and the 'Words' or
sounds of the Vedas and other revealed books, and the subtle matter of entire creation, and pure Maya. This region (Trikuti) is also called Maha Akash. The presiding deity of this region is Brahm, but Sants call him Brahmandi Mana (Universal Mind). Fakirs call him Khuda-i-Azim or Great God.
Below Trikuti is Sahas-dal-kanwal, also called Jyoti Niranjan, Shiva Shakti, etc. In Sant Mat or Radhasoami Faith, a novitiate is instructed to take this stage as the starting point. Sants call it Nij Mana (higher mind). From this region originated the subtle elements (sound, tangibility, form, taste and smell), followed by coarser elements (ether, air, fire, water and earth), and subtle senses and organs, and Pran and Prakritis. An impression or reflection of this plane is received first by the third Til (which is situated behind and midway between the eyes), and then extends to both the eyes. Chidakash (subtle Akash), which is called by some Gyanis as Brahm, originated from Sahas-dal-kanwal, and permeated the body, i.e., Pind and the entire creation below this region, and this is called Vyapak
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