A MYSTIC is neither a necromancer nor a spiritual solipsist, not even a theologian, adept in the art of séances, mediums and the like, but the one who has a direct experience of the Eternal Being, who has tasted the elixir of divine knowledge without making any formal use of his ratiocinative faculties, and who, by his sheer grace, can illuminate human minds enmeshed in gross ignorance. Maharaj Charan Singh, the fourth spiritual Master o[ Radhasoami Sat-sang, with its headquarters at Beas, was a selfless mystic the Logos in human form , whose mind and soul remained attuned to the Supreme• Self, even while he was performing his duties in the terrestrial region.
But he was no ordinary mystic, who, in his bid to merge with the divine nature, would don the garment of a hermit and lead a life, of quietude, or go on demonstrating his Psi abilities of ecsomatic experiences to win accolades from people around. Rather, he preferred the life of a householder, in the true Tradition of Bhakti reformers, without making any high claims about himself. "'The doctrine is not my own. Every mystic has been giving us the same teachings", he said. His spiritual attainment did not turn him into a recluse or a religious salesman, but activated his propensity to serve humanity as per the requirements of time. He was both recipient of Supreme Knowledge, and the agent for its spread among a large section of people both in India and abroad.
Even Though comparisons between god men may look odious• if not supercilious, as They are shaped in different milieus and cater to the varying needs of human beings, ordinary mortals like this author- may not be able to restrain Themselves from making such a venture.
Maharaj Charan Singh did not like Satya Sai Baba, materialize things from air such as cardamoms, candies, watches or Vibhuti to leave a magical spell on his audiences, because he disapproved of psychism as a means to restoring faith in things supernal. Such actions, he argued, left a very injurious effect on the mind and the will power of tile performer, without helping him in any way. The Maharaj was never a Socrates to his detractors like Osho Rajneesh, but a Buddha in whose presence all questions and misgivings melted away. He remained virtually non-controversial, and never entered into the ping-pong of debate, even though he was a bachelor of laws, and once a practicing lawyer of standing.
Unlike Jiddu Krishnamurti, he did not always employ a strict philosophical idiom, with its ontological and epistemological ramifications, during the course of his talks; the reason being that his audiences included people of all types, ranging from the strictly academic to the completely illiterate. Nor did he agree with him that one could gain realization without the guidance of a guru.
In physical appearance, Maharaj Charan Singh was perhaps the handsomest of them all -- his face emitting pink, and his superb carriage and erect backbone giving him a majestic look. Like Osho and Krishnamurti, he had a sparkling pair of eyes which appeared to he soaring high into tile sky, trying to unravel the mystery of the universe. Hia- bearded appearance reminded one of the seers of your wondering in the Himalayas, And even of Mahesh Yogi, although the latter did not support a headgear. But he was no whirling dervish, nor a holy man in saffron or gaudy apparel. In his simple attire he was a veritable image of serenely which fascinated one and all. His musical voice and rhythmic movements reminded one of Swami Vivecananda, and in more recent times, of Osho and Chinmayananda. His large following was matched only by that of Satya Sai Baba and Dada Ji.
Maharaj Charan Singh was tile spiritual Pied piper who did not merely enchant the people by the music of his soul, but also taught them how to blow their own "pipe", and hear the divine melody eternally resounding within them. In the process, a cult grew around him but he did not, at any stage, wished to be apotheosized. He never allowed anyone to touch his feet because of his firm faith in the dignity of man. Nor did he spend a single penny of the organization which he headed for his personal use. He transformed tile dilapidated Dera of Baba Jaimal Singh into a virtual township, and provided it a holiness and sanctity which goes with the name of ancient cities like Benaras and Hardwar, sans their dirt and dust, and occasional inhuman practices.
If one were looking for a place where one can find spiritual solace as well as the basic amenities of life at the minimum price, where one can find the spirit of sewa at its best, where politics and commercialized activities are discouraged, where no distinction is made between man and man, where people belonging to all religions socialise in a more or less brotherly manner, and where the presence of the Master can be felt even in his physical absence, one should immediately turn to Beas.
During the spiritual stewardship of Maharaj Charan Singh (1951-1990) the Derv presented a supreme example of how community work could be done in a voluntary way, on such a large scale, and how religion could be put to better use for serving humanity. The functioning of langar, or the community kitchen, and Maharaja Saran Singh. Charitable Memorial Hospital, built at a cost of more than Rs 9 crore, with the physical, mental and material services of devotees, is a clear case in point.
Maharaj Charan Singh's teachings were so simple chat even the man in the street could grasp them, without making much effort. Based, as these were, on his own spiritual experiences and the discoveries of saints and seers in the realm of being, they were neither characterized by vaguer eclecticism or mystical imagery, nor by metaphysical jugglery. He laid emphasis on the essence and not on palliatives or platitudes. There was no place for bigotry or fanaticism in his thought nor for meaningless rituals or superstitions. He emphasized that religious intolerance was born of sick minds, for did any holy man ever try to divide humanity?'
"Every saint has the same message to give, and' the same ' teachings to impart.... No perfect Master comes into this world to create a religion ... to 'set one nation against another, or one religion against another. They come only to show us the way which leads us back to our original home. After a Master departs, people generally turn to rites and rituals, and give his lofty teachings the form of an organized religion. Then we become bigoted, we start fighting and quarreling with one another, and tile real teachings of the saint are soon forgotten," he said.
The predicament of man was that even though he reflected the light of the divine being, he had come under the spell of the vicious tendencies of the mind and forgotten the real purpose of life. Man had failed to see the ephemeral nature of sensory pleasures and the dangers inherent in the proliferation of ego. As a result, he was cut off from the audible life stream or Shabad, and had lost sight of his divine home and divine origin.
Like a psychologist, Maharaj Charan Singh laid bare the intricacies of the human mind which had the bad habit of flitting from one object to another, and yet remaining unfulfilled. "We contact the outside world through the mind and the senses, but the tragedy is that the mind itself has been enslaved by the senses and has thus acquired a downward tendency. Fond of pleasure by nature ... no object in the world can hold it for ever, or even for any length of time. If we can withdraw it from the outside world and make it "go in", it will catch the divine melody which is echoing in all of us," he explained.
The fickleness o[ human mind cannot be adequately checked by ritualistic observances, austere discipline or penitential deeds, even though these may have a tranquilizing effect. But how long can sedatives work it the basic problem persists? "The fire is only covered with ashes and will flare up again when the wind of the (five) passions blows". Only by entering a no-mind state, can man hope to alleviate his bruised spirit and gain peace in turn. That can be possible by raising one's consciousness to Trikuti, by way of Nam Bhakti. "We do not have to go far to find Nam",he said. "It is within us. That part of the body from the eyes upwards is the seat of Nam. There are nine openings, or doors, in the body from the eyes downward. It is through these that the mind spreads out into the world. It should not be permitted to roam about there. It must be withdrawn from the world and the nine openings, and brought back to 'Tisra Til', the 'Third eye', which is the seat of the mind and the soul, and held there."
The tragedy of the majority of people was that they failed to distinguish between Varnat-mak Nam and Dunyatmak Nam. The former, signifying words that could be uttered or spoken (viz. Rams, Krishna, Wahe guru, Allah), served onlyas to concentration, and from age to age, and unity to community. The latter,on the other hand, represented the unspoken and the unwitten word, and could lead one forth supreme realization. It transcended pace and causation, and yet had a local habitat within us where it could be contacted. The Maharaj admonishedthat devotion to Varnatmak Nam to the exclusion Dhunyatmak Nam led to partisan cries", "bigotry" or fanaticism", while devotion to Dhunyatmak Nam made us rise above "castes and creeds, wars and strifes", for, in that we saw "the divine in all.
The sound current variously referred to as Shabad, Dhun, Akashvani, Kalma, Kun, Bangillahi, Nad-i-Asmani or the Logos, in different religious traditions found an able exegete in Maharaj Charan Singh who described it as the substance of existence. But realization could not be achieved by browsing through books, undertaking fasts of pilgrimages adopting a peculiar life or visiting places of worship. It is within oneself that one must seek Him.. Unlike orthodox Sikhs, he laid emphasis on the need for a spiritual Master, who could,’ through Nam Dan lead one towards the path which connects the soul of the disciple to the sound current.. Initiation was not a shallow ritual or a ceremony of sorts, but the birth of a new soul. He, however, made it clear that it would be futile to expect miraculous results immediately after initiation. Since the secret of withdrawing the consciousness to the eye center before linking it to the word lay with the perfect Master, it was expected of the devotee to have an ardent faith ii him, , and to follow his teachings without any inhibition or hesitation. Maharaja Charan Singh often quoted from the Bible and the Adi Granth to prove his point. "He that bath seen me bath seen the Father ... Believe me that I am in the Father, and the Father in me", says Jesus Christ. Guru Aryan Use corroborates the idea thus: "Within me the Father has revealed Himself; Father and Son have met and become one. Says Nanak, when the Father is pleased, the Father and the Son are dyed in one hub."
Sat sang, or true association with the Master was essential for cleansing one's mind of all imperfections, for achieving inner harmony, and for acquiring the attitude of a gurmukh who lives unsullied in the world as the duck remains in water. However, the highest form of Satsang was to be one with one's inner self. Jealousy, pride and ego were poisons, more dangerous than the venom of cobra, in so far as the spiritual ascension of a person was concerned. The only antidote to these "substances" was Simran•and Bhajan. The former involved the repetition of the Five Holy Names according to the prescribed technique revealed to the disciple at tin time of initiation. The latter signified meditation, during the course of which one did simran and dhyana (contemplation), and listened to the Eternal Sound. It may be noted that while in the Yoga and Tantra schools consciousness is normally awakened by piercing subtle centers, one by one, starting with the Muladhara, the Radhasoamis begin with the Ajna Chakra deliberately ignoring the lower centers, and focus their attention between the two eyebrows.
Maharaj Chran Singh, like most Indian seers and philosophers, believed in Karma - the Universal law of cause and effect - according to which man was punished or reward (led for his bad and good deeds, respectively, and continued to undergo the process of birth and death till his account was cleared. "Every one wears the . letters of Karma, be he' prince or beggar, rich or poor, man or woman", he said. "It is Karma which keeps us in the prison of flesh. If we do good deeds, we may be born as princes or rich men; but this does not bring about liberation from the wheel of birth and death. Instead of being 'C' class prisoners, merely become 'A' class prisoners; but we are still in jail." The union of the human soul with the sound current alone can nullify the cycle of karma.
All this should not he taken to mean that Maharaj Charan Singh's gospel bordered on fatalism. In fact, held, that the doctrine of Karma was not against "making any effort", nor did it promote exclusion from family or societal responsibilities. In a letter to his disiciple he once wrote, “My advice is that you go on honestly and conscientiously with your work ... It behooves us, to live and act in such a way that we may not feel ashamed before Him." He asked his disciples to refrain from alcoholic drinks and other intoxicants as also to take a purely vegetarian diet. the reason being that stimulants and animal food were baneful to spiritual growth, and sometimes wrecked even the physical organism.
Maharaj Charan Singh brought about a metamorphosis in the life of a large segment of his initiates. Not that, all of them became able to open their third eye, but they, at least, learnt the true art of living. Many among them ceased to be drug, addicts, alcoholics, wife-beaters or peddlers in illicit and inhuman trades. Many others experienced the spiritual ecstasy they had so ardently desired before coming under his spell, and for the attainment of which they had moved from one spiritual preceptor to another. At a time when mankind is undergoing a climacterically phase, Maharaj Charan Singh's words instantly echo in my mind:
"Please remember that peace lies within you and not anywhere outside. Live harmoniously, - love each other, and follow the principles of give and take, forgive and forget, and you will find how happy and peaceful your life will become ... The root of all troubles lies in the mind within you, and wherever you go, you will carry it with you ... We are not to run away from, life like cowards, but to face it like the brave, ignoring and overlooking faults and weaknesses, and treating life's turmoil’s with indifference."
Tuesday, August 15, 2006
BRAIN vs. MIND vs. SOUL, as per Rosicrucian Thought
THE BRAIN IS TO THE PHYSICAL BODY,
AS THE MIND IS TO THE PSYCHIC BODY,
WITH THE SOUL AS THE ETERNAL MASTER
In the second chapter of the Book of Genesis, there occurs the statement that God "breathed into his nostrils the breath of life; and man became a living soul." The beauty of wording in the familiar scriptures often causes us to forget that here is a statement of fundamental law. It is a statement of basic metaphysical ontology! Our consideration of certain esoteric principles and meditation brings us back once more to its contemplation perhaps with deeper appreciation of its real meaning.
Throughout the spiritual writing of antiquity, we find the idea of soul expressed by a word whose meaning was also breath. In all languages of ancient times, especially those related to the Sanskrit, the psychic or spiritual part of man is associated with breath and breathing. Furthermore, it becomes increasingly plain to the student that the philosophers, teachers, and inspired writers of those times when dealing with the vital force in the breath did not have in mind air or oxygen. They had in mind that intangible vitality or, essential something, later called consciousness.
This vital breath in every cell of every part of our bodies is akin to the psychic consciousness. Keeping in mind this kinship, we shall better understand how this psychic or Cosmic Consciousness pervades our very being, making its presence felt in every part of our physical bodies. Remembering, too, that this consciousness with its vitality and wisdom comes into our bodies with the first breath and leaves with the last one, we shall see that the psychic part of us is something distinct, not something created and born inside our physical bodies.
The brain consciousness, however, does grow with the body, beginning with the first few minutes after birth. At the moment of birth, the brain does not have any knowledge, wisdom or understanding. It is as free of knowledge as the pages of a book upon which nothing has been printed. Gradually and steadily through the experiences of living the brain acquires its knowledge. When in the moment of transition, the consciousness withdraws from the body, the brain like every other part of the physical body becomes useless and its acquired and stored-up knowledge is lost.
Cosmic Consciousness is of a different nature. It is part of the universal wisdom and universal vitality. It is immortal and whatever wisdom or knowledge is registered in its storehouse is never lost.
This Cosmic Consciousness brings with it into the body both a
vast amount of eternal wisdom and whatever wisdom it has acquired in its previous incarnations. From the first hour of birth it begins to exert an influence within us, directing and Controlling the inner activities of the body, prompting us at all times as to what we should and should not do.
By cultivating and encouraging the influences and ministrations of this inner consciousness, we add to its strength and thereby enlarge its opportunity to make its wisdom ours. As we daily add to the knowledge of our temporary helper, the brain, we likewise increase the knowledge in the storehouse of our inner consciousness; thus continually building up a dual reserve-the wisdom and knowledge of a temporary nature which is lodged in the brain, and that which is to be a permanent part of our evolving consciousness.
It is the Cosmic Consciousness in us that we are encouraging to manifest because through it we may experience our attunement and connection with the Cosmic, Universal mind and with the mind of God. It is this Cosmic Consciousness in us that will project to distant places if we proceed properly and permit it to extend itself. Although it is never completely separated from the Universal, all-prevading Cosmic Consciousness at any time, unless we establish a sort of Spiritual arrangement, we are never aware of what is going on.
First our outer consciousness or brain consciousness must become attuned with our inner psychic consciousness in order that that inner psychic consciousness may reveal to the brain or outer consciousness some of the things it has learned in the past as well as that which it is learning day by day from its attunement with the Cosmic mind. In this way the psychic part of ourselves becomes a link between the outer mind and the Cosmic or the Cosmic Consciousness.
You must not think of yourself merely as a physical man or woman. You are a dual being, dual in all your conceptions of your existence. You must emphasize in your thinking this fact that there is an outer self and an inner self. You must be aware that this outer self has its weaknesses, frailties, and even its inevitable submission to mortality. You must as well be aware that the inner self is limitless in its contacts, immortal in its existence, and omnipotent in its power and wisdom. Although we have a greater right to depend upon the inner self for guidance, since childhood we have allowed the outer self or brain to dictate. First, it was our parents, then our teachers. In our adulthood it was the outer consciousness and brain of dynamic speakers, writers, editors, or radio or TV orators or Preachers or Masters who influenced us.
The people appealing to our brain and outer consciousness cause us to obey the ideas and opinions they create. We forget that in our inner consciousness we have a far more reliable guide. The Inner Self makes no mistakes, has no misconceptions, is never biased or prejudiced, and knows all things. For this reason, you should give as much time as you can to its cultivation. It is not something that requires much labor and real work. You should, however, not permit the presence of doubt, or a condition of stress.
It is not a matter of fanatical or extreme ritualism. Sitting down, relaxing and meditating, or concentrating is something that all of the world's greatest artists, musicians, writers, and thinkers do now as they have done in the past. Even the busiest of businessmen often close their doors and allow no one to disturb them for about fifteen minutes. During that time, they open the inner heart and consciousness to the Cosmic, who is The Father, or Nameless Anami Purush. It is at such times that some of their most inspiring and revealing ideas come to them.
Every movement of the physical body, even that of the hands and fingers, uses a great deal of the body's vitality. Every thought and mental activity of the brain likewise uses some energy. In fact, it is only when the physical body and mind are at rest through relaxation that the physical and mental vitality of the body is not being used to its fullest extent.
The moment you sit down to meditate and relax, you stop un-necessary expenditure of energy and vitality in the physical body and brain. You thus allow this energy to be used by the psychic part of your body for the upbuilding, rebuilding and regeneration of the cells of the body. These re-create themselves, produce new ones and revitalize worn and tired ones. Each period of concentration and relaxation, therefore, is a period of regeneration for the physical and mental bodies. If during this relaxation the inner or psychic self is attuned with the Cosmic, there is a great benefit. The inner self is able to draw upon the Cosmic energy, and this energy may be used for repairing those parts of the body injured, worn out or broken down through everyday activities. When the mind of the psychic body becomes completely motionless, and relaxed, then………..the SOUL, that Eternal Drop of The Ocean of Anami Purush, or The Father, pays a visit to Its Eternal Home!
Summary
• The statement that God "breathed into his nostrils the breath of life; and man became a living soul" is a statement of fundamental law which can perhaps be considered now with greater understanding than formerly.
· The idea of soul or the psychic or spiritual part of man is associated with breath or breathing in all languages and writing of antiquity. This association was with the intangible vital force in the breath later called consciousness.
· Cosmic Consciousness is immortal, a part of the universal wisdom and vitality, and whatever is registered in its storehouse is never lost; whereas the brain consciousness grows with the body but at transition its stored-up knowledge is lost.
· By adding to the knowledge of the brain consciousness we likewise increase the knowledge in the storehouse of our inner consciousness, thus adding to that which is to be a permanent part of the evolving consciousness.
· The outer consciousness must become attuned with the inner psychic consciousness in order to establish a link between the outer mind and the Cosmic.
· Such attunement may be accomplished only by relaxation, meditation and concentration, which halt the unnecessary expenditure of energy and vitality in the physical body and brain, allowing this energy to be used by the psychic part of the body for re-creating new cells and revitalizing old ones, as well as permitting inspiring and helpful impressions to reach the inner consciousness.
· The Soul is freed up from the mind as soon as the mind is quieted enough to become motionless, and is therefore, paying a visit to Its Eternal Home!
AS THE MIND IS TO THE PSYCHIC BODY,
WITH THE SOUL AS THE ETERNAL MASTER
In the second chapter of the Book of Genesis, there occurs the statement that God "breathed into his nostrils the breath of life; and man became a living soul." The beauty of wording in the familiar scriptures often causes us to forget that here is a statement of fundamental law. It is a statement of basic metaphysical ontology! Our consideration of certain esoteric principles and meditation brings us back once more to its contemplation perhaps with deeper appreciation of its real meaning.
Throughout the spiritual writing of antiquity, we find the idea of soul expressed by a word whose meaning was also breath. In all languages of ancient times, especially those related to the Sanskrit, the psychic or spiritual part of man is associated with breath and breathing. Furthermore, it becomes increasingly plain to the student that the philosophers, teachers, and inspired writers of those times when dealing with the vital force in the breath did not have in mind air or oxygen. They had in mind that intangible vitality or, essential something, later called consciousness.
This vital breath in every cell of every part of our bodies is akin to the psychic consciousness. Keeping in mind this kinship, we shall better understand how this psychic or Cosmic Consciousness pervades our very being, making its presence felt in every part of our physical bodies. Remembering, too, that this consciousness with its vitality and wisdom comes into our bodies with the first breath and leaves with the last one, we shall see that the psychic part of us is something distinct, not something created and born inside our physical bodies.
The brain consciousness, however, does grow with the body, beginning with the first few minutes after birth. At the moment of birth, the brain does not have any knowledge, wisdom or understanding. It is as free of knowledge as the pages of a book upon which nothing has been printed. Gradually and steadily through the experiences of living the brain acquires its knowledge. When in the moment of transition, the consciousness withdraws from the body, the brain like every other part of the physical body becomes useless and its acquired and stored-up knowledge is lost.
Cosmic Consciousness is of a different nature. It is part of the universal wisdom and universal vitality. It is immortal and whatever wisdom or knowledge is registered in its storehouse is never lost.
This Cosmic Consciousness brings with it into the body both a
vast amount of eternal wisdom and whatever wisdom it has acquired in its previous incarnations. From the first hour of birth it begins to exert an influence within us, directing and Controlling the inner activities of the body, prompting us at all times as to what we should and should not do.
By cultivating and encouraging the influences and ministrations of this inner consciousness, we add to its strength and thereby enlarge its opportunity to make its wisdom ours. As we daily add to the knowledge of our temporary helper, the brain, we likewise increase the knowledge in the storehouse of our inner consciousness; thus continually building up a dual reserve-the wisdom and knowledge of a temporary nature which is lodged in the brain, and that which is to be a permanent part of our evolving consciousness.
It is the Cosmic Consciousness in us that we are encouraging to manifest because through it we may experience our attunement and connection with the Cosmic, Universal mind and with the mind of God. It is this Cosmic Consciousness in us that will project to distant places if we proceed properly and permit it to extend itself. Although it is never completely separated from the Universal, all-prevading Cosmic Consciousness at any time, unless we establish a sort of Spiritual arrangement, we are never aware of what is going on.
First our outer consciousness or brain consciousness must become attuned with our inner psychic consciousness in order that that inner psychic consciousness may reveal to the brain or outer consciousness some of the things it has learned in the past as well as that which it is learning day by day from its attunement with the Cosmic mind. In this way the psychic part of ourselves becomes a link between the outer mind and the Cosmic or the Cosmic Consciousness.
You must not think of yourself merely as a physical man or woman. You are a dual being, dual in all your conceptions of your existence. You must emphasize in your thinking this fact that there is an outer self and an inner self. You must be aware that this outer self has its weaknesses, frailties, and even its inevitable submission to mortality. You must as well be aware that the inner self is limitless in its contacts, immortal in its existence, and omnipotent in its power and wisdom. Although we have a greater right to depend upon the inner self for guidance, since childhood we have allowed the outer self or brain to dictate. First, it was our parents, then our teachers. In our adulthood it was the outer consciousness and brain of dynamic speakers, writers, editors, or radio or TV orators or Preachers or Masters who influenced us.
The people appealing to our brain and outer consciousness cause us to obey the ideas and opinions they create. We forget that in our inner consciousness we have a far more reliable guide. The Inner Self makes no mistakes, has no misconceptions, is never biased or prejudiced, and knows all things. For this reason, you should give as much time as you can to its cultivation. It is not something that requires much labor and real work. You should, however, not permit the presence of doubt, or a condition of stress.
It is not a matter of fanatical or extreme ritualism. Sitting down, relaxing and meditating, or concentrating is something that all of the world's greatest artists, musicians, writers, and thinkers do now as they have done in the past. Even the busiest of businessmen often close their doors and allow no one to disturb them for about fifteen minutes. During that time, they open the inner heart and consciousness to the Cosmic, who is The Father, or Nameless Anami Purush. It is at such times that some of their most inspiring and revealing ideas come to them.
Every movement of the physical body, even that of the hands and fingers, uses a great deal of the body's vitality. Every thought and mental activity of the brain likewise uses some energy. In fact, it is only when the physical body and mind are at rest through relaxation that the physical and mental vitality of the body is not being used to its fullest extent.
The moment you sit down to meditate and relax, you stop un-necessary expenditure of energy and vitality in the physical body and brain. You thus allow this energy to be used by the psychic part of your body for the upbuilding, rebuilding and regeneration of the cells of the body. These re-create themselves, produce new ones and revitalize worn and tired ones. Each period of concentration and relaxation, therefore, is a period of regeneration for the physical and mental bodies. If during this relaxation the inner or psychic self is attuned with the Cosmic, there is a great benefit. The inner self is able to draw upon the Cosmic energy, and this energy may be used for repairing those parts of the body injured, worn out or broken down through everyday activities. When the mind of the psychic body becomes completely motionless, and relaxed, then………..the SOUL, that Eternal Drop of The Ocean of Anami Purush, or The Father, pays a visit to Its Eternal Home!
Summary
• The statement that God "breathed into his nostrils the breath of life; and man became a living soul" is a statement of fundamental law which can perhaps be considered now with greater understanding than formerly.
· The idea of soul or the psychic or spiritual part of man is associated with breath or breathing in all languages and writing of antiquity. This association was with the intangible vital force in the breath later called consciousness.
· Cosmic Consciousness is immortal, a part of the universal wisdom and vitality, and whatever is registered in its storehouse is never lost; whereas the brain consciousness grows with the body but at transition its stored-up knowledge is lost.
· By adding to the knowledge of the brain consciousness we likewise increase the knowledge in the storehouse of our inner consciousness, thus adding to that which is to be a permanent part of the evolving consciousness.
· The outer consciousness must become attuned with the inner psychic consciousness in order to establish a link between the outer mind and the Cosmic.
· Such attunement may be accomplished only by relaxation, meditation and concentration, which halt the unnecessary expenditure of energy and vitality in the physical body and brain, allowing this energy to be used by the psychic part of the body for re-creating new cells and revitalizing old ones, as well as permitting inspiring and helpful impressions to reach the inner consciousness.
· The Soul is freed up from the mind as soon as the mind is quieted enough to become motionless, and is therefore, paying a visit to Its Eternal Home!
Catacism of Rai Salig Ram: Part 6, and last
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.
Catacism: Part 5
..............unconscious, raise his diffused spirituality, attention and his Surat to the third Til, and then to a higher region, access to which he has secured by the practice of Surat Shabd Yoga.. Nay, even before death, at the time of pain or any other time when he so desires, he can save himself from pain by withdrawing and raising his Surat to a higher plane, and experience great joy and happiness by tasting the current of ami-ras (amrit, nectar) coming from Brahmand or Dayal Desh or the Feet of Radhasoami Dayal.
Q. 34. When was Sant Mat promulgated ?
Ans. Formerly, the practices of Pranayam (breath exercise) and piercing the six centres or ganglia were in vogue; thereby wasting practically the whole of life time, but even then complete salvation was not achieved. Moreover, slight negligence in the matter of abstinence etc. would involve many a risk and difficulty. In Kali Yuga, Sants like Kabir Saheb and others discarded Pranayam and the practices of piercing the Chakras (ganglia of Pind). Their practices start from the eyes and Sahas-dal-kanwal. They have hinted about these practices in their writings. In the present times Radhasoami Dayal has, in His great mercy on Jivas, disclosed the secrets of the path and method of these practices openly and clearly. Q. 35. Who have been more well known Sants and Sadhs ?
Ans. They are Kabir Saheb, Guru Nanak Saheb, Paltu Saheb, Jagjivan Saheb, Dadu Saheb, Tulsi Saheb and in the end Param Sant (Supreme Sant) Radhasoami Dayal.
Q. 36. Why are Sants called Incarnations of Sat Purush ? How does the Supreme Being manifest His entire power, knowledge and wisdom in a tiny human frame ?
Ans. The Supreme Being is the reservoir and source of all knowledge, wisdom, goodness and virtue. These attributes are also present in the human entity, though in miniature. This is the reason why it is said in Sant Mat that the Supreme Being is like the Ocean and the Jiva is like a drop. All Jivas (human entities) are like that drop or wave, which has, issuing forth 'from the ocean, got mixed up with earth and stuck in mud and enveloped by them. But the Surat of a Sane is like a wave which rises at the time of tide and proceeds hundreds of miles through a river, and then returns to the ocean. Every such wave can, therefore, be called ocean. This wave takes along, to the ocean, on its return journey, all such waves as have mixed up with mud or earth or have been surrounded by them. In other words, the current of the Surat of a Sant is connected with the Holy Feet of the Supreme Being. When He descends into the body, He functions like an ordinary human being. But, when He reverts to Sat Lok, there is no difference between Him (Sant) and the Supreme Being.
Q. 37. Are the miracles and display of the extraordinary powers of previous Sants, as given in the books of their religion, correct ?
Ans. Their miraculous powers refer, in fact, to the elevation of their Surat (spirit) internally. They describe the regions they passed through in their spiritual practices or the scenes they viewed or other Surats (spirits) which they met. These are all correct. But it is wrong to take these things to have occurred outwardly.
Q. 38. Can Sants, in fact, show miracles and extraordinary powers outwardly or not ?
Ans. Although Sants are in every way powerful and competent, they always, or as far as possible, consider it advisable to avoid public notice and act in accordance with the Mauj (will, pleasure) of the Supreme Being. When, however, it is desirable and necessary, they do exhibit their powers or accomplish something extraordinary outwardly too. By going near fire, one feels heat. By going near a perfumer's shop one surely feels sweet fragrance. In the same way, by going before Sants, every seeker of the good of his soul will surely get peace and happiness, proportionate to his adhikar (fitness). This is because of the high seat of the Surat of Sants and their absorption in Bhajan or spiritual practices. True Parmarthis (devotees) always receive special grace in the enhancement of internal bliss and exaltation of their Surat (spirit) and mind. If these matters are termed extraordinary powers, then, such things do take place every day in the darbar (court) of Sants. These are real supernatural powers. Sincere Satsangis (devotees) always notice the grace of the Supreme Being in their affairs internally and externally. All these are really miracles and super-natural powers.
Q. 39. How to recognize the Sant Sat Guru ?
Ans. In the first place, Sant abides in Sat Lok. He alone can be called a Sant. He preaches and initiates in Surat Shabd Yoga and is Himself absorbed in Shabd. Secondly, when a loving and deserving seeker goes in His presence, his Surat (spirit) and mind spontaneously begin to withdraw inwards and rise up, and he experiences joy and happiness. Thirdly, the discourses of a Sant are very concise, deep and effective, and satisfy and convince a listener in proportion to his fitness. Fourthly, a Sant affords some recognition of His greatness to, and bestows some joy and happiness on, one who sincerely brings faith in Him, without argumentation and disputation. Fifthly, a Sant's mode of living accords with His teachings. Sixthly, a Sant watches over the welfare of His devotees.
Q. 40. What is the difference between Sant Mat and other religions of the world
Ans. All the other religions of the world deal with both Pravritti (worldly affairs) and Nirvritti (emancipation, liberation, redemption, salvation), with greater emphasis on the former. Sant Mat deals with Nirvritti only, that is to say, it imparts the secrets of the Supreme Being and sings His praises and explains how to reach His Holy Feet by performing the practices of Surat Shabd Yoga with love and devotion. Whereas the Vedas, Upnishads and other revealed books give only casual hints about the higher regions and the creations in them, Sants have described these matters in detail from their personal knowledge- The goal or the final and ultimate stage of Sants is much higher than that of other religions. As Sant Mat dwells only on the performance of internal practices by Surat and mind, there are no rites, observances and worship. For this reason, men of every religion, group or nationality, can join Sant Mat and attain true emancipation, without giving up outward customary practices of their religion. Sant Mat is a spiritual religion, that is to say, it chiefly dwells upon the emancipation of soul. The Rooh (soul) of all individuals is alike and every body stands in need of its salvation.
Q. 41. Does Sant Mat, like other religions, recognize the testimony and authority of old religious books ?
Ans. A seeker may, in the first instance, see for himself and observe intelligently the functions of his own body and the bodies of others, and come to the conclusion that the law of Nature is the same everywhere. He may then compare the teachings in Satsang with what is given in the books of true Sants and, Sadhs. Apart from this, there may be some accord with the principles of the religions promulgated by those who were practitioners of internal yoga and had gained access to some higher region. But there can be no accord between the goals of all the extant religions and the goal of Sant Mat, because the former stopped somewhere on the way, while Sants reached the highest region. But the principles of Sant Mat can have no affinity with the eclectic religions which are the products of human intellect and reason. Sants speak of the secrets of the internal path and regions and the spectacles thereof. These secrets are of universal application. The religions of the intellectuals refer to the outward circumstances and conditions of the world. In point of fact, they are ignorant of the essence of Surat (spirit) and other objects.. Sants, in their utterances and discourses, do not rely on any religious book or books of olden times and the statements of past personages, because faith based on them would be flimsy and unreliable. The outlook of such people is limited. They always rely on what others have said. This is called blind adherence, superstition and prejudice, which Sants do not approve. No benefit can accrue to Jivas from it. It causes harm to them.
Q. 42. What is Satsang and of how many kinds is it ?
Ans. Satsang is of two kinds, internal and external. To be in the company of the Supreme Being or the Shabd Guru by listening attentively to the Shabd by Surat and mind, is internal Satsang. To have darshan of Sant Sat Guru of the time, to listen to His discourses and to act upon them, or to attend such congregational service held under His order or permission, and to listen to the recitation and explanation of the Bani (compositions),,and to take part in other religious talks, is external Satsang. The Bani and discourses of Sants contain praises of the Supreme Being Radhasoami Dayal, and efficacy of Surat Shabd Yoga, explanation of the state of the mind and Surat of the practitioner, which goes on changing for the better from day to day, and description of love and faith in the Holy Feet of Sat Guru, and the evils of senses and how to remove them.
Q. 43. Who is a Satsangi ?
Ans. All those persons who have received initiation from Sant Sat Guru of the time and who are practising the Abhyas of Surat Shabd Yoga, whether Sadhus (recluses) or householders, male or female, are called Satsangis
.
Q. 44. Is there any difference between the fitness of a recluse and a householder ?
Ans. In Sant Mat, outward renunciation is of no consequence. Nevertheless, the lesser the entanglement, the greater the opportunity for practising this Abhyas and attaining bliss. In this sense, a Sadhu (recluse) is better placed than a householder. But, real renunciation is mental. He, who has sincerely renounced the world is really great; he can understand Sant Mat well in a short time and reap full benefit. It is immaterial whether he is a householder or a recluse. If, however, one has no love for the Holy feet of the Supreme Being one gets nowhere by donning ochre coloured clothes or getting one's head clean shaved or leaving one's house, wife, children, etc. Such a recluse and householder belong to the same category. On the other hand in these times, Radhasoami Dayal does not require anybody to give up his house and occupation. What is necessary is that a man should possess true love. Such a person while leading a householder's life, can perform Bhajan (spiritual exercises) easily, and get great pleasure therefrom.
Q. 45. Is the adhikar (fitness) of man and woman equal ?
Ans. Men and women equally stand in need of working out the welfare and salvation of their souls. A woman is endowed usually with the same degree of intellect as a man. Sant Mat, being a religion of love and devotion, women often reap its benefit very quickly, because they are endowed with love and faith, by nature, in a greater degree than men. As man and woman join in all matters and according to shastras a woman is of equal status, so also in Sant Mat, man and woman are considered of equal fitness and status. Radhasoami Dayal now showers His grace on both men and women squarely, inasmuch as the same initiation is given to both. Some respected, good and virtuous ladies have attained a high status in Parmarth (spiritual regeneration).
'
Q. 34. When was Sant Mat promulgated ?
Ans. Formerly, the practices of Pranayam (breath exercise) and piercing the six centres or ganglia were in vogue; thereby wasting practically the whole of life time, but even then complete salvation was not achieved. Moreover, slight negligence in the matter of abstinence etc. would involve many a risk and difficulty. In Kali Yuga, Sants like Kabir Saheb and others discarded Pranayam and the practices of piercing the Chakras (ganglia of Pind). Their practices start from the eyes and Sahas-dal-kanwal. They have hinted about these practices in their writings. In the present times Radhasoami Dayal has, in His great mercy on Jivas, disclosed the secrets of the path and method of these practices openly and clearly. Q. 35. Who have been more well known Sants and Sadhs ?
Ans. They are Kabir Saheb, Guru Nanak Saheb, Paltu Saheb, Jagjivan Saheb, Dadu Saheb, Tulsi Saheb and in the end Param Sant (Supreme Sant) Radhasoami Dayal.
Q. 36. Why are Sants called Incarnations of Sat Purush ? How does the Supreme Being manifest His entire power, knowledge and wisdom in a tiny human frame ?
Ans. The Supreme Being is the reservoir and source of all knowledge, wisdom, goodness and virtue. These attributes are also present in the human entity, though in miniature. This is the reason why it is said in Sant Mat that the Supreme Being is like the Ocean and the Jiva is like a drop. All Jivas (human entities) are like that drop or wave, which has, issuing forth 'from the ocean, got mixed up with earth and stuck in mud and enveloped by them. But the Surat of a Sane is like a wave which rises at the time of tide and proceeds hundreds of miles through a river, and then returns to the ocean. Every such wave can, therefore, be called ocean. This wave takes along, to the ocean, on its return journey, all such waves as have mixed up with mud or earth or have been surrounded by them. In other words, the current of the Surat of a Sant is connected with the Holy Feet of the Supreme Being. When He descends into the body, He functions like an ordinary human being. But, when He reverts to Sat Lok, there is no difference between Him (Sant) and the Supreme Being.
Q. 37. Are the miracles and display of the extraordinary powers of previous Sants, as given in the books of their religion, correct ?
Ans. Their miraculous powers refer, in fact, to the elevation of their Surat (spirit) internally. They describe the regions they passed through in their spiritual practices or the scenes they viewed or other Surats (spirits) which they met. These are all correct. But it is wrong to take these things to have occurred outwardly.
Q. 38. Can Sants, in fact, show miracles and extraordinary powers outwardly or not ?
Ans. Although Sants are in every way powerful and competent, they always, or as far as possible, consider it advisable to avoid public notice and act in accordance with the Mauj (will, pleasure) of the Supreme Being. When, however, it is desirable and necessary, they do exhibit their powers or accomplish something extraordinary outwardly too. By going near fire, one feels heat. By going near a perfumer's shop one surely feels sweet fragrance. In the same way, by going before Sants, every seeker of the good of his soul will surely get peace and happiness, proportionate to his adhikar (fitness). This is because of the high seat of the Surat of Sants and their absorption in Bhajan or spiritual practices. True Parmarthis (devotees) always receive special grace in the enhancement of internal bliss and exaltation of their Surat (spirit) and mind. If these matters are termed extraordinary powers, then, such things do take place every day in the darbar (court) of Sants. These are real supernatural powers. Sincere Satsangis (devotees) always notice the grace of the Supreme Being in their affairs internally and externally. All these are really miracles and super-natural powers.
Q. 39. How to recognize the Sant Sat Guru ?
Ans. In the first place, Sant abides in Sat Lok. He alone can be called a Sant. He preaches and initiates in Surat Shabd Yoga and is Himself absorbed in Shabd. Secondly, when a loving and deserving seeker goes in His presence, his Surat (spirit) and mind spontaneously begin to withdraw inwards and rise up, and he experiences joy and happiness. Thirdly, the discourses of a Sant are very concise, deep and effective, and satisfy and convince a listener in proportion to his fitness. Fourthly, a Sant affords some recognition of His greatness to, and bestows some joy and happiness on, one who sincerely brings faith in Him, without argumentation and disputation. Fifthly, a Sant's mode of living accords with His teachings. Sixthly, a Sant watches over the welfare of His devotees.
Q. 40. What is the difference between Sant Mat and other religions of the world
Ans. All the other religions of the world deal with both Pravritti (worldly affairs) and Nirvritti (emancipation, liberation, redemption, salvation), with greater emphasis on the former. Sant Mat deals with Nirvritti only, that is to say, it imparts the secrets of the Supreme Being and sings His praises and explains how to reach His Holy Feet by performing the practices of Surat Shabd Yoga with love and devotion. Whereas the Vedas, Upnishads and other revealed books give only casual hints about the higher regions and the creations in them, Sants have described these matters in detail from their personal knowledge- The goal or the final and ultimate stage of Sants is much higher than that of other religions. As Sant Mat dwells only on the performance of internal practices by Surat and mind, there are no rites, observances and worship. For this reason, men of every religion, group or nationality, can join Sant Mat and attain true emancipation, without giving up outward customary practices of their religion. Sant Mat is a spiritual religion, that is to say, it chiefly dwells upon the emancipation of soul. The Rooh (soul) of all individuals is alike and every body stands in need of its salvation.
Q. 41. Does Sant Mat, like other religions, recognize the testimony and authority of old religious books ?
Ans. A seeker may, in the first instance, see for himself and observe intelligently the functions of his own body and the bodies of others, and come to the conclusion that the law of Nature is the same everywhere. He may then compare the teachings in Satsang with what is given in the books of true Sants and, Sadhs. Apart from this, there may be some accord with the principles of the religions promulgated by those who were practitioners of internal yoga and had gained access to some higher region. But there can be no accord between the goals of all the extant religions and the goal of Sant Mat, because the former stopped somewhere on the way, while Sants reached the highest region. But the principles of Sant Mat can have no affinity with the eclectic religions which are the products of human intellect and reason. Sants speak of the secrets of the internal path and regions and the spectacles thereof. These secrets are of universal application. The religions of the intellectuals refer to the outward circumstances and conditions of the world. In point of fact, they are ignorant of the essence of Surat (spirit) and other objects.. Sants, in their utterances and discourses, do not rely on any religious book or books of olden times and the statements of past personages, because faith based on them would be flimsy and unreliable. The outlook of such people is limited. They always rely on what others have said. This is called blind adherence, superstition and prejudice, which Sants do not approve. No benefit can accrue to Jivas from it. It causes harm to them.
Q. 42. What is Satsang and of how many kinds is it ?
Ans. Satsang is of two kinds, internal and external. To be in the company of the Supreme Being or the Shabd Guru by listening attentively to the Shabd by Surat and mind, is internal Satsang. To have darshan of Sant Sat Guru of the time, to listen to His discourses and to act upon them, or to attend such congregational service held under His order or permission, and to listen to the recitation and explanation of the Bani (compositions),,and to take part in other religious talks, is external Satsang. The Bani and discourses of Sants contain praises of the Supreme Being Radhasoami Dayal, and efficacy of Surat Shabd Yoga, explanation of the state of the mind and Surat of the practitioner, which goes on changing for the better from day to day, and description of love and faith in the Holy Feet of Sat Guru, and the evils of senses and how to remove them.
Q. 43. Who is a Satsangi ?
Ans. All those persons who have received initiation from Sant Sat Guru of the time and who are practising the Abhyas of Surat Shabd Yoga, whether Sadhus (recluses) or householders, male or female, are called Satsangis
.
Q. 44. Is there any difference between the fitness of a recluse and a householder ?
Ans. In Sant Mat, outward renunciation is of no consequence. Nevertheless, the lesser the entanglement, the greater the opportunity for practising this Abhyas and attaining bliss. In this sense, a Sadhu (recluse) is better placed than a householder. But, real renunciation is mental. He, who has sincerely renounced the world is really great; he can understand Sant Mat well in a short time and reap full benefit. It is immaterial whether he is a householder or a recluse. If, however, one has no love for the Holy feet of the Supreme Being one gets nowhere by donning ochre coloured clothes or getting one's head clean shaved or leaving one's house, wife, children, etc. Such a recluse and householder belong to the same category. On the other hand in these times, Radhasoami Dayal does not require anybody to give up his house and occupation. What is necessary is that a man should possess true love. Such a person while leading a householder's life, can perform Bhajan (spiritual exercises) easily, and get great pleasure therefrom.
Q. 45. Is the adhikar (fitness) of man and woman equal ?
Ans. Men and women equally stand in need of working out the welfare and salvation of their souls. A woman is endowed usually with the same degree of intellect as a man. Sant Mat, being a religion of love and devotion, women often reap its benefit very quickly, because they are endowed with love and faith, by nature, in a greater degree than men. As man and woman join in all matters and according to shastras a woman is of equal status, so also in Sant Mat, man and woman are considered of equal fitness and status. Radhasoami Dayal now showers His grace on both men and women squarely, inasmuch as the same initiation is given to both. Some respected, good and virtuous ladies have attained a high status in Parmarth (spiritual regeneration).
'
Catacism: Part 4
............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
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
Catacism: Part 3
............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
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
Catechism: Part 2
.........(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
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
Subscribe to:
Posts (Atom)