MERE MANN EKAS SE CHIT LA

Mere Mann Ekas Se Chit La,
Ekas Bin Sab Dhund Hai,
Sab Mithya Moh Maya.

Mere Mann Ekas Se Chit La---
The greatest dilemma that any Mystic encounters is that Truth or Reality cannot be given a viable description for the general masses. Mystics coin a few symbolic words to say what cannot be said otherwise. Here Guru Sahib refers Him as EKAS-- the One and the only One TRUTH or the ONE LORD. Truth indeed can be only ONE and not two or many.

Hazur would explain that the Panjabi word DUJA--the “other” or the second one-- is used in Adi Granth for the rest of the Creation. Soami ji has used the word “GER”--- for what is “other” than the LORD. (Recall Soami Ji’s verse---DHYAN GERON KA UTHA USKO BITHANE KE LIYE). Creator is the ONLY TRUTH and rest all "other" is lesser than the TRUTH.

Soul and mind are conceived simultaneously in an Embryo….says the mystic Hazrat Inyat Khan. Before the conception, the Lord, soul and mind are with the ONE…the Creator. Mind (Mann), after birth, dominates the human consciousness and ensures soul's forgetfulness from the ONE. This is the principle of existence on this mortal plane. Till mind attains back that state that was at the Embroynic stage, soul and mind cannot experience the Creator. That is why Guru Sahib exhorts “oh my mind be in tune with the ONE”, with whom you were before you arrived on this earthly plane.

Mind creates million of images of that ONE LORD just as pieces of a broken mirror create multiple reflections of the ONE that appear to be different from the ONE, though the ONE remains unchanged. Truth is reflected in each and every particle of this firmament whether seen or unseen. But the mirror images of the ONE appear altered in time and space. That is how the world or worlds, with myraid shapes and contours are created so to say. It is all the game of Universal mind that the ONE is seen in millions of forms.

The worlds around us, whether mental or material, are the projections of caliberated consciousness of billions of living beings. This is the greatest trick of Mind. They can exist or de-exist depending upon the state of mind and matter. In sleep mode, mind is mute and the world(s) disappear. In waking mode, mind is back with memory and this world(s) reappear. The worlds that come and go cannot be the TRUTH.

Guru Sahib suggests "MANN JEETE JAG JEET----Conquer the power of mind that differentiates between YOU , ME and HE. Men with all their wit and wisdom cannot conquer these mind made material and subtle creations, nor they can understand the ONENESS of the creation, though GOD made man as the TOP OF CREATION--in HIS own image... TATAVAM ASI-----as Vedas call it-- HE and YOU are the same. Yet HE is far removed from YOU in consciousness because mind is attached with the physical, sensual and illusion.

Hazur would say that world needs to be forgotten, it cannot be physically abondoned so long we are living---"is duniya nu bhulna hai, kyonki eh chaddi nahi ja sakdi".Shah Inyat Khan--Piro Murshid of Baba Bulle Shah--also advised his seeker disciple that "Bulleah Rab Da ki Pana, Ethon Putte Ke Othe Lana." Defocus your CHIT--- consciousness of mind from this world to the Lord"---that is the simple solution for God realization.

Ekas Bin Sab Dhund Hai,
"Devoid of ONE all else is fog and foggy"...states the next line of this verse. Again in mystic parlance Guru Sahib innovated the world FOG (“ Dhund”) to decipher the reality of life. FOG manifests itself as an illusion of appearence, that cannot be possessed or grabbed. It vanishes only to appear again. The same is true for the cycle of life and death. Life is an appearence and death is disappearence. Guru sahib says life in this world and fog are synonymous. Kabir Sahib named the cycle of birth, life and death as a Bubble of water—(BULBULA)—that comes out of nothing and vanishes into nothingness after a precipitous protrusion.

Sab Mithya Moh Maya
Transitory reality is presented by Guru Sahib in three potent words-- Mithya, Moh, Maya.

Ø MITHYA---the one that is seen as a reflection of subjective perception for a temporary phase. It is said “BRAHMA SATYAM JAGAN MITHYA”. Brahman, the Absolute Truth, is real truth, and this world is mithya. Then mithya means it is a reflection or shadow. Mithya does not mean that it has no existence. The shadow is also existence. Therefore Vaisnava philosophers say that mithya means temporary. Now consider this human body. This is temporary. That’s the real understanding. And if I say it is mithya, then if I kill you, then why I am punished? I can say, “Oh, it is mithya, it is false. So what is my fault?” No. It is not mithya. Mithiya is “temporary existence. It is temporarily seen because “I”am there to see it. If an animal sees it, it is different from the way “I” see it. That is why it is a subjective transitory perception. The moment “I” cease to exist—it too comes to an end.

Ø MOH— Google’s first entry for MOH is MY OTHER HALF—literally meaning with whom you are attached in life for selfish ends. Panjabi meaning of Moh is infatuated attachment that prevents or bedims the right judgement or causes error of judgement-- leading to wrong knowledge (Gyan).

Ø MAYA— implies illusion that is non reality, but if read in the context of MOH-MAYA, it does mean--- Moh for maya, and that includes the world of the senses that hinders the soul’s search for its ultimate TRUTH and is, therefore, one of the Five Evils—Kam , Krodh, Lobh, Moh,Aahankar. The antidote to MOH is detachment. This is not easy, for the Guru Sahib also preachs living a balanced life and not of renunciation and escapism. Detachment depends on nadar or God’s grace. Says Guru Nanak Sahib “nadari kare ta ehu mohu jai—by (His) grace alone will this moh be annulled.” Guru Nanak Sahib also says—Nadar kare je aapni ta nadri satgur paya-- If the Lord blesses someone with His grace then that grace is showered/received through a Satguru. Then the attachment with Satguru leads to detachment from all material,mental and subtle thoughts and objects.

Mann, Mithiya, Moh and Maya are the major ingredients that are responsible for the separation from the EKAS—the Truth, the Lord. That is why Guru Sahib proclaim---
“MERE MANN EKAS SE CHIT LA” and FURTHERMORE “LAKH KHUSIAN PATSHAIYAN JE SATGUR NADAR KARE”.

GYAN AND SOJHI

GYAN AND SOJHI
When we read mystic literature seriously we always introspect whether we have grasped its essence correctly. Sometimes we have lingering doubts in our mind that we have not really caught its core meaning. The fact is that all we read is not well understood by us.
The more we feel that we understand by reading, the more quarries and questions we create within ourselves. It is both good and bad. Good when understood rightly; bad when understood wrongly. What has been the net result of such readings? Man made differences in spirituality that is inherently Universal.
The following is the limitation of our mind:
What is read is reflected in the mirror of mind. If that mirror is smudged or tarnished, the mirror image will be hazy or horrible. It will have no relationship to what is written in the Book or what is read by the person or preacher. Our minds carry personal likes and dislikes, conventional thought process of our lineage/pedigree and we remain unaware of our own Self--- so how can we know what others are trying to say when we are confused about our inner self. Baba Bulle Shah writes......

“Parh parh Aalam fazil hoyon, kade apne aap nu parhiyaa nahin....
Bulle Shah Asmaaani urdiaan phirdaain, jehra ghar betha uhno pharhiyaa ee nahin”.
“By reading and reading many times, you claim yourself to be an inellectual...but you have never read your own SELF.....
Your ego flies high in the sky with the acquistion of knowledge, says Bulle Shah, but you ignored to read (understand) the ONE who is sitting in your own HOME (BODY).”

Baba Ji in His Satsangs differentiate between “Gyan” and “Sojhi”. Gyan relates to the MIND WORLD and Sojhi refers to the DIVINE WORLD. Mind World includes discrimantion of good and bad,more and less , justice and injustice, time and space, up and down, change and reason. etc. Divine World means harmony, love, compassion, full faith, forgiveness, peace, bliss, infiniteness and changelessness. Gyan is collation of information and knowledge that creates bondage with the mind world. Gyan is the ladder to Sojhi.
”Sojhi” is that understanding that sprouts with inner introspection and Divine Grace in the heart of the Soul. It is that experience that begins to free soul from body-mind entrapment for which Karmic load is to be shed by the settlement of karmic accountability. Sojhi is the ladder to Mukti.
GYAN—
For example, when we know that light dispels darkness. It is the beginning of the Gyan. But when we realize that light is an energy and darkness is the absence of energy it lends a deeper meaning. On further contemplation we may feel that ignorance is darkness and that light means awakening of higher consciousness.
We also know that we need to keep ourselves clean. Normally we understand it as the cleanliness of our body and surroundings. On a deeper reflection we feel that environmental sanitation is also essential for personal health and hygiene. Beyond that we start considering purity of thought and mind to ensure that the intensity of five mental perversions (passion, anger greed, attachments, ego) is also to be kept to the minimum. This is a natural progression towards pre-requisite of spirituality.
Both the citation given above are within the realm of Gyan Marg and one may get lost in Gyan Marg if Divine grace is not showered.
Guru Nanak Sahib says,”Gyan Marg Mein Gyan Parchand”---that there could be so much over obsession with GYAN that a seeker gets caught in an interminable web as one continues to revel on knowing reason behind a reason and then the reason behind that reason and so on.
SOJHI---
None can know Him by reading and reasoning. It is through SOJHI-- Real Understanding that one is blessed. Sojhi is very difficult to define. But at human level this may be called a phenomenon when the Divine sparks touches the mind and soul---or when the Divine comes down to the level of human beings to make Himself Understandable. We might name it as His Grace, His Mercy, His Love--- because it is not possible for human beings to communicate with Him-- who is AGAM, AGOCHAR, ALAKH, APARA-- with our efforts or at our own sweet will. Even the quintessence of Gyan Marg is that (Sojhi) Realization comes by PREM MARG. Prem or Love is the gift of the Beloved and not the lover. It is all the game of LOVE. When one falls in love--- it is a mindless happening. This mindlessness is the transformation when the domain of reason or Gyan is abandoned and one graduates to the “Sphere of Love”.
The harbinger of Sojhi is Satguru, because He is both at the level of Divine and at human too---internally in astral form and externally in the physical body. Love is Satguru’s Gift to the sincere seekers of spirituality. That is why it is said---
Aad Gurudeva Namah,
Jugad Gurudeva Namah,
Satguru Deva Namah,
Shree Gurudeva Namah

In short the above verse means obesience to all Perfect Gurus that have come to this world from the day one till date.
When the Guru and the shish are in love, Soami and sewak are in Love, Murshid and murid are in Love, the distinction between the two vanishes—then ATMA AND PARMATAMA ARE IN ONENESS. Karmic accountability is settled in perpetuaity. Separation of the Soul from Soami ends. This terminates soul’s entrapment of mind and body. That is the ultimate state of SOJHI.

AND ALL THAT

AND ALL THAT


All that we breathe is because the HE allows us to breathe.

All that makes the heart beat is because the life current allows it to beat.

All that we think because we are allowed to think that way.

All that we do because we are allowed to do that.

All that we see because we are allowed to see.

All that we hear because we are allowed to listen.

All that we eat because we are allowed to eat and digest.

All that we talk because we are allowed to speak.

All that to whom we meet because they exist.

All that where we live in because we are allowed to stay.

All that we feel because we are allowed to emote.

All that we laugh at because we are allowed to laugh.

All that we cry for because we cannot help but cry.

All the good health or illness that we have because we have no other option.

All that we know or do not know because we have no other option.

All that happens is because HE makes it happen.

We exist till HE allows us to exists.

PARWANAS

PARWANAS
PARWANA/PATANGA is an Urdu/Hindi word that refers to an obsessed lover. Infact it is a moth that is obsessed with love of light. It annihilates itself in the flame of a candle/ earthen pot or by hovering around a lighted object. A poet writes about the attributes of a PARWANA/PATANGA as ---

1..Raat hui or shama jali masoom PATANGA jhoom utha haste haste raat kategi …

2..Subha hui or sabne dekha rakh patange ki ud ud kar shamma ko har su dhoond rahi hai.

"When the night arrived and flame was lit , an innocent PATANGA felt the feel of ecstasy as he sighted the flame of light."

In the morning all were witness to a sight that (despite being reduced to ash state), PATANGA’s ahses were still flying all around, searching for the flame (that ceased to exist).

Here is a story of PARWANA PATANGAS ---
Once upon a time, many flies approached KING of PARWANAS that they may too be inducted in HIS Kingdom as they can also fly and love the lighted object as HIS other subjects do. KING advised that the FLIES need to compete with PARWANAS and demonstrate their passion and obsession for light. If they win the contest, HE will have no objection in giving them citizenship of HIS country. The date of the competition was fixed next evening.
KING of PARWANAS ordered that 100 FLIES and equal number of PARWANAS to fly to a near by town at night and count the numbers of lights glowing there. He announced that he will deliver his verdict after HE gets the report from each side by midnight.
Sorties of flies and PARWANAS took their flights with thin flappy wings as ordered by the KING of PARWANAS. Both were on their mission to count the shimmering lights of the beautiful town. By midnight the flies returned and described the pictorial view of the luminous objects they surveyed, enjoyed and how beautiful it was to the KING. BUT NO PARWANA CAME BACK. Flies pleaded that KING may now declare his verdict and give them residency of kingdom of PARWANAS.
KING said that judgement is already made. He never expected PARWANAS to return as they have reduced themselves to ashes in the flame and light. They are the real lovers and real Parwanas. Flies cannot expect themselves to be comparable with them.
KING declared that victory goes to the PARWANAs who gave their life for the light. Flies lack the merit that PARWANAs have and, therfore, are not deserving of residency of HIS Kingdom.
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THE ESSENCE OF THE ABOVE STORY IS---

In this Cosmic darkness of Illusion , the Saints are the Shimmering Lights--- to whom many individuals are pulled. Some are genuine seekers like parwanas, while others are mere (fake parwanas like) flies who just claim to be parwanas.
Jesus says

“Many will come but only a few will be chosen”.

Only those who are prepared to lose their Selves, merge their identity with Saints and annihilate their ego existence are bestowed the bliss and benefit of their Divine KINGdom while, the rest continue to wander in the cosmic cycle.

Guru Nanak Sahib says—

“koten mein koi jo ram bhajan ko paave”.

“only a few out of tens of millions are able to serve Him with Bhajan simran”.

Kabir Sahib writes

“Tu baati mein bhaya PATANGA
Tu sarvar mein paani
Kabir Das teri aarti kini nirankar nirbani”.

Oh Lord, You are the light and I your PATANGA, You are the pond and I the water—only with that type of relationship I can worship Thee.

DESIRE AND SUFFERING

Desire and Suffering
----------------------------------------------------------------------"Desire for seeking happiness" says Buddha is the prime cause of descent of the soul from Divine. Desire is that impulse that encourages self to have an experience independent from the Real Self. It divides the self from the Self. This" want" is the prime cause of separation and therefore of suffering. We continue to suffer so long as we continue to have a separate identity from the Lord.

It will be difficult for ordinary mortals like us to disagree with the Realization of Buddha. More so because other mystics have also expressed similar sentiments though Buddhism is very vocal about the relationship of desire, happiness and suffering. In the words of Mirdad, ‘the axis is at rest and the rest of wheel is in motion’.... Read it as ‘commotion’!Ravidas mentions it in a poignant tone..."Bahut janam bichre thea madho, Eh janam tumahre lekhe" (Separation of many lives –has made me desperate—this life I dedicate for meeting thee. )Jesus in his mystical style says, "Ye are born with sin”. One may wonder, how can a newborn child become sinful immediately after the birth? ‘Sin’-Jesus implies- is the act of thought to " de-emerge from Divine". Rest of the karmic baggage is merely an extension of that thought to depart.

But what is real suffering? It is the cry of the soul to merge back with the Divine. It is neither limited to physical aches and pain, nor the mental anguish or trauma. The moment the self gets encaged in a body, the suffering starts, since it has become limited from the Unlimited. The yearning to have "enjoyment" by the self/ego means the dissension of the self or the soul to the level where that pleasure sensation is feasible. However in that process, and in that time and space, the self has to suffer the pain of separation silently.

Kabir Sahib surveys the state of all body forms and bemoans.."Tan Dhar sukhiya koi na dekha,Jo dekha so dukhiya re" (None is happy in the bodies, all are unhappy---this is the experience of Kabir ).We cannot have what we desire without corresponding complications. This is the crux of living in a world of "Desire”. Suffering is infact a tool by which the SEPARATION ends. Verily verily, says Jesus "welcome the hour of suffering" for that is the time when one prays for the liberation of self and seeks merger with the Real Self.But praying for a state of desirelessness is also an act of desire. So how can this paradox be resolved? This can be attained by living in HIS WILL, when only HIS DESIRE is all pervasive. Then there is no desire. Then there is no suffering. Guru Nanak Sahib says..." Tera Bhana Meetha Lage"...(Oh Lord, Your will is sweet to me). It is that spiritual invocation that only a TRUE SAINT can appreciate and comprehend.

SATSANG OF BABJI JULY 5, 2009 DERA BEAS

“ JE KARNI KARANGE—KHONA TA KUCH NAHI—KYONKI SAADA ETHE HAI HI KUCH NAHI---PAR MIL SAB KUCH JANA HAI”.

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SATSANG OF BABA JI-- 5TH JULY09
DERA BEAS

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We need to understand the very purpose of life. Whatever we do has some objective in life. We have to know what is our destination and what is required to be done to reach that goal.

All of us have been sincere seekers of spirituality in life. In pursuance of that objective we listen to Satsangs, go to places of worship, read religious books, visit holy shrines and pilgrimages. All these devotional actions deserve " Mubarak". But they fall short of Bhakti. These acts have their own spheres of influence. Bhakti of this type cannot give “Deliverance”-- Mukti.

In Satsangs we are advised what is real Bhakti that can lead to Mukti—liberation of the soul from bondage of bodies. Unless we do the Bhakti that is emphasized in Satsangs, we can not derive full benefit from Satsangs. Gurbani says—“mere madho jeeyo Satsangat mel har dhiyea”--- the stress is on the word "dhiyana---" means that Satsangs are meant to create the condition that should lead to concentrated attention and meditation on the Lord.

We visit places of worship/Satsangs that create an environment of Bhakti. For the same reason, we educate our children in good schools so that they might get right environment for mental and physical development. However we treat visits to holy places as a routine affair--"Kaarvai pana"--and miss their real intent and purpose. Instead we use them as places for meeting our relatives and friends.

We read shabds and verses of our religious scriptures but we do not follow what is written in them. We memorize them but never pursue the path defined in these sacred books that are the narration of the spiritual experience of the Past Saints and how one can attain Mukti. If a player continues to read books of a game, learn by heart the rules and regulations of that game but never plays that sport, how can he ever give a worthwhile performance. Similarly, if a driver keeps on reading literature of automobile technology and has no experience of driving a car, you will never like to have a ride with him in a car.

The journeys made to the places of pilgrimages are reminders of the pattern of the life style of Saints who achieved God hood. Their lives are meant to inspire us to cast our lives in similar moulds. Until their inspiration creates a yearning within ourselves for devotion to the Lord, we remain spiritually dry.

Net result is that we continue to cling the ritualism of 'kaarvai pana' and achieve nothing. Admittedly they have their domain of influence-- but there is much more beyond them. This is just like being in class one and not qualifying for next class. Class one is a must and thereafter we must take the next step to class two and so on, but we continue to repeat A, B, C, taught to us in class one throughout our lives and make no progress. Is that enough for the golden opportunity of this precious human life?

Don't we realize that we have strayed away from the prime objective of life?

Our Vedas and Shastras are a description of Gyan Marg. Gyan Marg mentions that Bhakti marg be followed for Mukti or redemption of soul. Good karmas also cannot deliver Mukti. Gurbani says--" Tapo Raj and Rajjon Narak". By intense 'tapsya' (penances) one may take birth as Kings and Emperors but in arrogance of their power they overindulge in the sensual pleasures that drag them back to the Gates of Hell.

All of us have been associated with some religion or the other before coming to Sant Mat. What were we seeking from this Path? We came here as a seeker of spirituality to meet the Lord and attain Mukti. We were blessed with the technique of realization of Nam from within. Master had seen certain potential capabilities within us and that is why he reposed his faith in us. If we have certain expectations from the Master, He too expects that we must fulfil our part of the job for which he placed His trust in us. If we continue to evade our responsibility,then what do we expect from Him? To believe that He has to do His part of the job and we can stay away from our responsibility is not likely to lead us anywhere. This is the path of 'KARNI'-- of action.
Let us not be under some delusion that we can attain Mukti in four lives. If in this life we are not able to attain liberation, what is the guarntee that we will not squander away our next life or are born in lower life forms.

When Hazur was asked a question about the life of His father--as His father was the son of a Guru (Maharaj Sawan Singh Ji) and also the father of another Guru, (Hazur Maharaj Ji), He very candidly said that Saints have to take birth in some family--but it is the SANGAT that is their real family. The apex relationship on which He placed SANGAT must be respected by us.

For forty years Hazur stressed that we must devote our time to Bhajan Simran and he went to the extent of saying—“Mann lagge ya na lagge”-- whether your mind is attentive or not, we must devote our time for Nam Bhakti. We often complain that after so many years on path no spiritual progress has been achieved. Nothing in life can be bargained unless time and attention is devoted for that work. No relationship can be sustained without giving time and attention. If somebody from whom we can gain something in life ,or who we expect will help us for our own benefit - visits our home , we warmly welcome him with open arms and spend hours pleasing him. Ironically, we fail to give any time for the Lord Almighty, who seeks a mere 10% out of our daily time. A worldly guest,(who in all possibilities may not help us in any way), is given preference over the Lord. This is a reflection of our thoughtlessness as we are not able to discriminate between what is good for us or otherwise.
“Sab kuch apna bus ram praya”---
(Do we believe that all belongs to us except the Lord ?)

Vadde Maharaj Ji used to say--"Sukh le ke ayo ya dukh le ke ayo, per aayo ta sahi." whether in pain or pleasure, you must sit for bhajan simran.

We do not come to Satsangs to sleep under the breezy comfort of ceiling fans. We are so much lost in our own world that many times we are not able to recall even the Shabd that is taken in Satsangs. Nobody is marking our annual attendance in Satsangs. Are we trying to show off our superlative virtues to others by making multiple journeys to Beas?

Truth cannot be changed or altered. It has been and will be the same through the ages. Saints come in this world at different times to speak about the same truth so that with the changed environment in the world they can emphasize its different aspects to the people in the current times. It is the same way like a book,when it is read at the age of 5-7 years our understanding is limited. If the same book is re read at the age of 15- 20 years, one gets a better understanding and a few years later it will reflect a much different understanding. It is not that the book has changed but our understanding of life has undergone a dramatic transformation.

Today in the age of Computers a vast reservoir of knowledge is instantly available. But there is a great difference between knowledge (Gyan) and understanding(Sojhi). Understanding(Sojhi) is a function of our self introspection within. It is due lack of understanding that we are so miserable in recent times inspite of so much knowledge available at our command.

Sewa cannot substitute Nam Bhakti. Sewa is meant for development of sense of service and humility and is not to be used as a tool for weilding authority. Hazur in one of the Satsangs had mentioned that perhaps He erred in denying sevadars an opportunity to realize what seva is. They came straight away from the seats of power and He let them to occupy “table and chairs” in the Dera. We ask what is ‘hukam’ for us. There is only ONE HUKAM and that was given on the day of initiation. If that HUKAM is complied then all others Hukams are automatically fulfilled. Unfortunately we continue to pursue other easier methods like folding hands, touching feet, doing sewa etc and neglect Bhajan Simran that is the primary requirement of the Master and the soul.

We need to do what is expected of us, but simultaneously, we need His Grace. Our efforts alone cannot provide us Mukti unless He showers His mercy and grace. Our devotion is just a prayer to Him to take us in His fold. And it is guaranteed that He will look after us both materially and spiritually, if we sincerely devote our time to Him. Nothing will be lacking—“koi kami nahi rahegyee.” “ JE KARNI KARANGE—KHONA TA KUCH NAHI—KYONKI SAADA ETHE HAI HI KUCH NAHI---PAR MIL SAB KUCH JANA HAI”.If we do what is expected of us we have nothing to lose—because we own nothing here—yet we will get all ( the Almighty).