“AAD NIRANJAN PRABH NIRANKARA”
1) BHAKTI Ik DI KARNI HAI---- Only the One needs to be worshipped.
2) HOR BHAKTIAN DA APNA DYARA HAI—Worship of other Forms have their own domain, “per sachhi bhakti uas ik di hai.”
3) MALIK DE KAYee NAM— Various names of the Lord are outcome of love of the Saints for the Lord. Daswane Patshah Guru Gobind Singh Ji after mentioning about 1200 names called HIM Anami—the One who is name less.
4) BULLE SHAH SAYS---Love is the essence of Bhakti. “Lakh var je karen ibadat, kadi na bane namazi, jad tak pyar na hosi palle, Rab na hove razi.
5) LAFnZA DA HER PhER--- We differentiate between our selves and our religions due to multiple names of the Lord. It is just like playing with the words, without realizing that the Love is the real essence of attaining Him.
6) MANN GHAdANT TAReeKE-- Worshipping the Lord by random conceptulizations of mind may have their own Dyara (Domain)—but not Mukti. In English language there is a saying, “ A little knowledge is a dangerous thing.”
7) GURU GHAR---Has been very open about the realtionship of the soul and the Lord. “Ram mein atam, atam mein ram—cheenas Gur vichara.” That the soul/self and the Lord are intertwined and this can realised by the Gurmukhs by inner introspection. Christ said, “ God made man in His own image.”
8) SANSKRIT —All ancient Hindu scriptures were written in Sanskrit. Brhamins were the only class/caste that was meant to know, read and recite Sanskrit (Shlokas). It was considered sacrilege for others classes to read Sanskrit. Guru Sahibs simplified spiritualism for the common men by doing away with Sanskritzation, writing the scriptures in the prevalant language, making it readily understandable and that is what “Waqat de Mahatama” do. They highlight the deficiencies that hinder the spirtualization at any particular era/ period/time—but do not create any fresh philosophy and religion. Spiritual teachings of all Saints is the same to all castes. “Brahmin, Khashtriya, Vaish, Shudr updesh chow varno ko sanjha”.
9) PARIVAR---Hazur Maharaj Ji described His devoted Sangat as his “Parivar”—family, when asked about details of His father. He mentioned to the English gathering that “just” as His family members are His personal responsibility the same way sangat is also is His family”. Hazur “owned” the entire sangat. It just shows the supreme level that HE placed ordinary mortals like us. We also need to respond to His boundless love, affection and grace.
Note- By narration of the above reference in almost all satsangs, Baba Ji also conveys His love and affection for the sangat.
10) NAM NA DittA JA SAKDA HAI, NA LittA JA SAKDA HAI—This is a way of expression—‘KeHAN DA LeHJA HAI’. The power of nam is prevading in all of us. Gurmukh and manmukh are both at the mercy of Nam, as without nam existence is not feasible. “Mere pritma how jeevan nam Dhaya, bin naame jeevan na thaye, mere Satguru nam dridya”. Dhayna matlab Dhayan vich liyana—means meditative concentration. In Kalyug, Gurmukh have stressed nam Bhakti. Adi Granth says—“Kalu aya kalu aya nam bo nam bo”. Sow the seed of nam in the iron age of kalyug.
11) GURU SHReeR NAHI HAI, NA CHELA SHReeR HAI—Neither Guru is the body nor the disciple is the body. Cremation ground (Shamshan ghat) is the destination of all bodies. Shabd (Nam) is the real Guru or call it-- Guru is the shabd-- that the body’s consciousness has realised. Disciple is that Shabd or Nam (surat) that has to be realised in the body. “ Shabd Guru Surat Dhun Chela”.
12) SHURaaT SHReeR TOn KARNI HAI--- Beginning has to be done first with the bodies. Bodies are the vehicle through which surat of disciple can be in contact or in tune with shabd Guru. THAT is why this human life (body) is so precious. “ Lakh Chaurasi Jun Bhavyee, Maans ko Prabh de vadaaii; Is pauri te jo nar chooka so aye jaye dukh payega”. The evolutionary process has been compared to a ‘SeeDi’... Ladder... And if man falters at the last step of the ladder—that is this opportunity of human life is missed, he has to pass through the excruciating process of lower species. And if one spends a minimum one year in each species—imagine the time that it would take to regain opportunity of human life.
13) AASI SANT MAT VICH KYON AYE---Why we chose sant mat? Because we crave for Spirituality (Roohaniyat) –as distinct from the ritualism of religions. But we are still following the same karam kand. So how have we improved? Parikarma kar lao, matthe take lao, satsang sun lao, path kara lao—palle kuch nahi penna jina chir jo kar rahe haan uas utte vichar nahi karange. Koi karvahee tan nahi paani. Ethe thudi koi hazri ta nahi laga reha.
14) TAPO RAJ, RAJOON NARAK—Jap, Tap, Pooja, Path,Dan, Tirath can give us good Karmas and we can elevate ourselves to position of “Raj” on this earthly plane with position of power, authority, superemacy, wealth at our instant command. That makes us conceited, greedy, arrogant, ruthless and inclines us to evil deeds and we return to zone of hell or lower “junis”. Nett result of karam kand is that with good karmas we come back with golden chain and with negative deeds we come back with iron chains. RAHE TAN KeADI DE KeADI. Prisoner (of bodies) we remain always-- on this terra-firma.
15) KARM KAND TIN GUNA VICH HAI---Three Gunas—Rajo, Sato, Tamo, are part of karm kand, while Mukti is beyond three Gunas—that is called the fourth stage. “Sahaj” ---equanimity, composure, balance,peace calmness is at the fourth stage that is beyond the concept of sukh and dukh.
16) SOCH BAdLN DI LOR HAI—If a person is confined to a closed room from birth, he will say that the bulb or the flourescent tube is the only source of light. But when he is allowed to move out he will give a different definition of source of light. This is because his consciousness (soch) has undergone a change. Gurmukh only shifts the domain of consciousness. They are not meant to do bhakti on our behalf. They are meant to stimulate that SOCH--that consciousness that they have—and be an example—by which we can have the same experience of self realization as they have while in the body.
17) KARM JUNI AND BHOG JUNI-- We need to differentiate ourselves from other Junis—as all other Junis are bhog junis, while “aadmi di Jun” is karm Juni. In other species we are simply allowed to go through what we have craved for in the past. In karm Juni, we have the option of self realization or remain in the cosmic cycle. Man is provided with sense of discrimnation to chose between right and wrong.
18) KARNI—Our relationship with the Lord is from the beginning—time im-memorial, while our present association of friends and realtives is for 50-60 years. All efforts –KARNI—of this life time and of many other life times is miniscule for attaining the Almighty. We cannot know HIM as an expectation/outcome of our efforts of Bhakti –and that too will be a trade off. “Maalik” is beyond barter of give and take. We can only pray—BULANHAR HAN, BAKSH LE, BAKSH LE. UASDI DAYA MEHR TON BINA KUCH NAHI BAN SAKDA. Karni zroor krni hai, par kam uasdi daya mehr nal hona hai..
19) WAQT NAHI HAI—We often complain that “MEDITATION vaaste “waqt nahi hai.” We stand before mirrors for self adorement and admiration for hours. Fixing the turban takes much of our time—and then we complain that we do not have the time for the ONE who is our only Support and Sustainer , Giver and Doer, Provider and Patron. “LaNAT UAS PYAR NU JIS VaSTE SADE KOL WaQT NAHI.”
20) JE UAS MAALIK KOL TIME NA HoYE—If HE does not have time for us , then our very survival would be extinct. Kabir Sahib says, “ Mat HAR puche hum se, yeh kon pada hamre dawar.” ….. that the Lord may question who is this unknown creature who is lying on His door steps.”
21) PHER ASSI KAAL NU DOSH DENDE HAN—Kal has no power of his own. He has bee assigned the role by the Lord just as any Government delegates the duty of law and order to police and a judge . He simply dispenses reward or punishment as per the Karmic law. Karams of our own doing; so karmic retribution will also have to be faced by us.
To get rid of this karmic cycle, Nam and Sharan (Surrender) are the only way out. Nam will give the mental support for living through this karmic cycle. Sharan will make us worthy of His Grace. Nam Gurmukhan ton Dan vich milda hai jadon Maalik di daya mehr te bakshish ho jai. Dana sir dan—Nam Dan.
Since we are recipient of tha Nam, let us surrender ourselves to HIM “te uasde Bhane vich raheeye”. Let us make ourselves worthy of His grace. Jis da Parmarth ban gaya, usda swarth ve ban gaya—kissi cheez di kami nahi rahni.
“Jan Nanak Saran Pade Har Doware Har Bhave Laj Rakhyda”--- says Guru Nanak Sahib—the one who unconditionally surrenders unto Him and His Hukam, HE makes sure that person is looked after in totality.
“Ram Nam Anter Dhayan, Gur Shabd Vichar, Hor Na Duja”