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Catecism Page 6 & Last

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  • rsdinod
    Q. 46. How is the Abhyas (practices) of Surat Shabd Yoga performed ? Ans. The current of Shabd (sound) is coming from higher regions. It is resounding and
    Message 1 of 1 , Sep 9, 2007
      Q. 46. How is the Abhyas (practices) of Surat 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 Surat Shabd Yoga.

      Q. 47. If the current of Shabd is coming down from above, how will
      the current of Surat rise upward along with it ?

      Ans. Surat 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 Surat 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

      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 Bani 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 Bani 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 as he
      can. He should perfdorm Sumiran and Dhyan for an hour at least, and
      Bhajan for another hour, both morning and evening every day; and if
      possible, three or four hours daily. He must attend Satsang, when
      ever available. He should daily devote some time to reading
      discourses carefully, paticularly ehen Satsang is not available.

      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 darshan 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 some 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.

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