KALAM
HAZRAT BU ALI QALANDAR—WITH REFRENCE TO MANSUR AL HALLAJ
(========================================================)
PART
1
MANSUR-- DEFINED LOVE AS AN EXPERIENCE OF
SELF ANNIHILATION
Husayn ibn Mansur al-Hallaj (858-922 AD),
the Sufi Mystic, in a trance of Divine intoxication, wandered into the central
market place of the city surrounded by his followers and shouted the words that
were deepest in his heart ana’l-haqq - I am the Truth, I am God! “I am Reality”
or as the Vedas and Upanishads say “Aham Brhamasmi” (I am the Braham). The
Sufis says Mansur spoke those words in the state of Fana Fillah--a state where
a Sufi annihilates his ego self and is attuned with God.
His statement was of course considered
blasphemous by the then King, though he was preaching to the masses that God
could be discovered within one’s own heart. He was immediately prisoned as his
utterings were in contravention to the Islamic law of ‘Sharia’
According to the legend, Mansur’s disciples were
allowed to speak to him as he lay in his prison cell and asked him for his last
words. He told them, "The only thing that is important is love." They
asked him, “What is Love”. He answered: “You will see it today and tomorrow and
the day after tomorrow.” And that day his hands and feet were cut off, and the
next day they put him on the gallows and burnt, and the third day they gave his
ashes to the wind.
In Love all is meant to be lost---this is the
message of Mansur. Love in mystic terminology means annihilation of the self or
merging of self with the real SELF—the essence of the Beloved. Jesus went the
same way, the fifth master of the Sikhs Guru Arjan Dev and the four sons of
Guru Gobind Singh, Bhagat Pralhad are just a few names in mystic history that
one can recall as an paradigm of “what is Love”. There could be many more
models of such love. Perhaps history lacks record or cannot appreciate the
ecstasy of Divine Love.
==============================================================
The following is the “You tube” video of
the verses of Hazrat Bu-Ali Qalandar (1209-1324 AD) in Urdu , Sufi of Chisti
order and a disciple of Baba Farid Sahib, whose tomb is in Panipat, Haryana
India, written with special reference to sufi Hazrat Mansur-Al –Hallaj of
Baghdad (858-622 AD), who was hanged for being intoxicated with Divine Love in
pursuit of self-realization.
THE FOLLOWING ARE THE
FAMOUS LINES ------
अगर है शौक मिलने का, तो हरदम लौ लगाता जा,
जलाकर ख़ुदनुमाई को, भसम तन पर लगाता जा।
If you are seeking the Lord-- then light a wick of
fire (in yourself)-- to extinguish the ego-self. Smear the body with your ashes of ego.
पकड़कर इश्क की
झाड़ू, सफा कर हुजरे-ए-दिल
को,
दुई की धूल को लेकर, मुसल्ले पर उड़ाता जा।
With the
broom of love, clean the vessel of your heart. Throw the dust of duality on the
carpet on which you pray during Namaz.
मुसल्ला छोड़, तसबी तोड़, किताबें डाल पानी में,
पकड़ तू दस्त
मुर्शिद का, गुलाम उनका कहाता
जा।
Leave aside
carpet of namaz, break the string of beads and drown scriptures in water.
Instead clutch the hand of Master-Murshid and take pride in being His slave.
न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सज्दा,
वजू का तोड़
दे कूजा, शराबे शौक पीता जा।
Don’t trouble
yourself with starving or holy fasting, nor go to Masjid for prayers or rub
your head on the floor. Break the water-vessel of Vaju meant to clean your body
before namaz and be the drinker of wine of Love.
हमेशा खा, हमेशा पी, न गफलत से रहो एकदम
नशे में सैर कर अपनी, ख़ुदी को तू जलाता जा।
Always be
mindful of feasting with Zikr(simran), without fail. Enjoy the intoxicating
bliss and continue to eliminate the ego.
न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा,
हुकुम शाहे कलंदर
का, अनल हक तू कहाता
जा।
Be not a Maulvi
or Brahmin, get rid of duality and devote to Oneness. Says Bu-Ali Kalandar—I
speak of that Divine ordinance through which you will experience self- realization that “I am that very Truth”.
कहे ‘मंसूर‘ मस्ताना, ये मैंने दिल में पहचाना,
वही मस्तों का
मयख़ाना, उसी के बीच आता जा I
Mansur- the
intoxicated--says I have recognised That-- in the heart is the tavern of the
Love Lorn intoxicated beings, where He Lives. Come and visit.
INTRODUCTION—
1)
UNDISCOVERED SELF
What
is God; what is the Soul; what is the relationship between God and soul? Is
Soul and Mind same? Since Mind thinks “therefore I am”—is that true? Thus there
is profound ignorance of the self in mankind. Since eons man has been attempting
answers of these queries.
Then,
there is always an inherent desire of seeking the invisible Lord. An unknown
emotion of love for the Lord erupts in many hearts. Perhaps there may be a
yearning for the primal origin or curiousness of where I come from and where I
have to go or why I am limited physically and why our consciousness has
pre-ordained limitations. One is tempted to discover what the source of outer
and inner existence is; what is the relationship between the living and
non-living etc.
The more
we attempt to gain Gyan or knowledge; more humbled we feel about the enormity
of the undiscovered self. The vastness of diversity within the creation is also
perplexing.
2) MYSTICAL INCOHERENCE OF THE COHERENCE
Various
Philosophers, Mystics, Sufis, Saints have described the Lord, Soul Mind and
body in myriad ways. They have also explained about His creation from time to
time to aspirants of those times consistent with the prevailing
socio-political-economic-religious situations of those ages. When we read their
scriptures either we fail to grasp their essence in totality or we are swayed
by the Sharia or clergy class or ritualism established in the lineage of our families.
There is a popular saying-- रब इक गुन्जलदार भुझार्त
रब इक गोरख धन्दा, खोलन लगो पेच जे इसदे पागल हो जाये बंदा// The Lord and its concept, is knotted in complexity of
riddles; it is labyrinth and if one attempts to understand Him, the knower is
madly confused. Such “apparent contradictions” are encountered
by a sincere seeker to which Al-Ghazli termed “Incoherence of the Philosophers”.
Some examples of diversity of thought process described by Saints and some of
the mystics/scholars is for experiencing the Lord are mentioned below--
Kabir
Sahib says—मुझ को क्या ढूंढे रे बन्दे मैं तो तेरे पास में;
खोजी होए तुरंत मिल जायूं, मैं तो हूँ विश्वास में// Why search for Me Oh man, I am
with you always. If you seek with full sincerity—I am present where there is faith in me.
In Jap
Ji , Guru Nanak Sahib mentions—किव सचियरा होवई किव कूड़े
तुटे पाल// हुकम रजाई चलना नानक लिख्या नाल// If you want to know the Truth and get out of veil of ignorance, then living in His will happily
is the only way.
Guru
Nanak Sahib also says in the very Mool Mantra Jap Ji—
गुरपरसाद जप //“Gurprasd
Jap”—that the Lord can be experienced by the Grace
of Guru and remembering Him as
prescribed by the Guru.
Waris
Shah—अवल हमद खुदा दा बिरद कीजए//इश्क कीता सु जग दा मूल
मियां.—let us
first acknowledge the gratitude of the Lord—that Love is the core
concept of the Creation-- oh, the seeker.
Baba
Bulle Shah in a state of “Supreme Consciousness” says—बुल्लाह
की जाना मैं कौन; अवल आखिर आप नू जाना, दूजा होर न कोई पछाना; मेंथुं नहीं कोई
सय्याना; बुल्लेह शाह खड़ा है कौन // says Bullah “who am I—I don’t know”; maybe I am the beginning and the end;
none else I recognize; none is more wiser than me; who
else, is if I am not He.
Then
Ghalib- renowned poet writes न कुछ था तो खुदा था,
कुछ न होता तो खुदा होता// डुबाया मुझ को होने ने, न होता मैं तो क्या होता// When there was nothing God was
there. Had
there been nothing even then there would have been God. My existence or self
–existence the cause of my misery in His separation; had I not existed, nothing
would have lost.
Another
Sufi mystic refers—जे मैं तेनु बहार ढूंडा ते मेरे अंदर कौन समाया// जे
मैं तेनु अंदर ढूंडा ते बहार किस दी माया// अंदर तू है बहार तू हैं, सब थां तेरा
साया// मैं वी तू हैं तूं वी तूं हैं रता फर्क नज़र नहीं आया// If I search thee outside then who is inside me; if is seek thee outside,
who is within me; perhaps you are the same—inside and outside. I am you and You are me—there appears to be no difference.
The
above narrative refers to the multiplicity and diversity of views of various
mystics at higher consciousness. Are they coherent or incoherent? What do they
actually mean for a seeker? Whether the Truth can be realized through
faith, or living in His Will, or through the Grace of a Guru or Murshid or Love,
or being egoless, or experiencing Him within. That requires some understanding
at higher level of consciousness.
DEVELPOMENT OF CONSCIOUSNESS IS THE ANSWER
The
apparent incoherence is the outcome of limited awareness. Faith, living in His
will, Grace of the Guru, Love, egoless-ness, and the actuality of realization
are all inter-twined. An example— a small child of one year or so plays with
water bubbles in a small tub, presuming that water is something like a toy.
Then at the age of 10 or so, the same child realizes that water is important
for quenching thirst and bathing. Around 15-16 years, as a student, one
understands that water is a liquid at room temperature, but steam at 100 degree
Celsius and ice around zero degree or below. That matter can have many
different states depending upon circumstances.
Then
when a greater consciousness dwells, one is convinced that water is compound (H2O)
of hydrogen and oxygen in a pre-determined ratio. Why the matrix is two atoms
of hydrogen and one atom of oxygen cannot be explained. About 70% of human body
is water!! Why so? That is Divine design but why so, is also difficult to
explain. Why the water is under the ground and also in oceans in humungous
volume cannot be fathomed.
In a
similar manner faith comes with love. Love eliminates ego. Living in His will
is feasible when love, faith, surrender, obedience, gratitude come with sense
of equanimity. That is termed as annihilation of ego-self.
Love
needs a living entity that can become object of Love or be a Beloved. there
cannot be love in a vacuum. Thus, the need of a loving Guru or Murshid blessed
with higher consciousness, himself living in His will and radiating that love
for the seeker.
Love
means that “I” do not exist. Love means to extinguish the self or ego. There is
no incoherence in the utterances in the various mystics—except it requires a
deeper understanding as they attempt to decipher the Reality that is absent in
this Creation.
ISALMIC, SUFI AND SANTMAT CONCEPTS
There are
five pillars of Islam mandated for all those who can perform them. They are,
faith in One God (Tuaheed), Namaz or prayer five times a day, Zakat or charity,
Roza or fasting in the month of Ramzaan/Ramadan and Hajj or visit to
Mecca/Makkah in Saudi Arabia once in life on the given dates in the month of
September.
Though Sufism is a derivative of Islamic traditions, it believes
in One God (Tuaheed) and four stages of living. They are Shariat = Muslim
personal law based on the Quran, Tareeqat = to know the technique of self-realization
from a true Master with full sense of surrender, Marfatt = to practice
meditation as per the instructions given and render mind dormant to acquire
higher level of understanding (by shedding duality) and Haqeeqat = experience
the truth – God by the grace of the Master Murshid. The relationship between
the Murshid and Murid is of love, Ishq, Birah and Fnaa (self- annihilation)
Guru Nanak Sahib also starts JAP JI with word EKO or One God
and then describes the five stages for Divine realization at the end of Jap Ji.
They are-- Dharm Khand—the region of righteousness under the instructions of a
perfect Satguru, Gyan Khand—the region of higher knowledge acquired through
practice as per the teachings of the Guru, Saram Khand—intensive effort of meditation
for putting the mind to eternal rest, Karam Khand—the act of Grace by the
Lord to merge in “Sach Khand”-the abode of Satnam.
PART 2--
The
following verses of Bu-Ali Kalndar refer to getting rid of the ego, elimination
of duality and recognizing Oneness (Tawheed or Advait
or Monotheism), cleaning the
mind by Loving the Lord with the blessings of the Murshid, becoming a virtual
slave of (the teachings of) Master, abandoning of all form externality of Shariat
and ritualism (Shirk or Dvait or Polytheism)
leading to self –realization by being intoxicated in the Tavern of Love within
the chambers of the human heart by sighting the paradigm of Mansur. It details
the broader elements of Sufism—Shariat, Tareeqat, Marfatt and Haqeeqat.
===========================================================================
1.
अगर है शौक मिलने का, तो हरदम लौ लगाता जा,
जलाकर ख़ुदनुमाई को, भसम तन पर लगाता जा।
If you are seeking the Lord-- then light a wick of fire (in yourself)-- to
extinguish the ego-self. Smear the body
with your ashes of ego.
=================================================================
The
first verse refers to the primal problem which is caused by the ego-self, resulting into an encounter
of duality between the seeker and the Sought. If one is keen to experience the
Reality, then this desire should always (हरदम) be lighted like fire of passion—
lau (लौ)—“fire lighted on a wick”, so
that the thought of ego or self-existence is burnt into ash (भस्म) or reduced to nothingness.
The
body and mind should be devoid of ego, akin to an ash on your body भस्म
तन पे लगाता जा//
The
feeling of separation or duality or ego called Hoame, says Guru Nanak Sahib, is injected by Divine design
that led to the creation of this cosmos—होमे बिख पाया, जगत
उपाया//
Ego creates
a division to distort One into many e.g.--- I, You, Me, We, Mine Ours, Theirs—a
sense of delusion, that generates sentiment of separation and exclusion. Living
in His will is defied by ego. Ego leads to perverse attributes of kam (Lust),
krodh (Anger), lobh(Greed) , moh (Attachment) ahankaar (Arrogance). The
positive attributes of love (Prem), compassion (Daya), forgiveness (Khsmta),
patience (Dheeraj) and equanimity (Sahaj) decline to the minimum.
Ego
creates misconceived concept in man that “I am the doer.” An intensive introspective analysis will
reveal that human body is merely a compounded product of five elements, mind
and soul—all gifted by a higher power. The world outside is also filled with
elemental energy of fire, earth, sky (ether), air and water, in addition to
sun, moons, stars, seas, vegetation, animals and planets etc. All are created by Him and assist in our
survival. We see, watch, listen and
breathe the way He wants. We are merely a puppet. Third Guru Amar Das Ji writes--हम कीया हम करेंगे हम
मूर्ख गवार करने वाला विसरया दूजे भाए प्यार// I have done this and will do that –I am an idiotic fool for saying all
this! I have forgotten the Doer of all because of my love of duality.
Various
ideas for elimination of ego through poetic ingenuity have been conveyed by
various mystics.Allama Iqbal –poet and mystic utters—मिटा
दे अपनी हस्ती को अगर कुछ मर्तबा चाहीये, कि दाना खाक में मिलकर गुले गुलज़ार होता
है // Exterminate the feeling of self-existence if you need
some sort of deeper understanding, because the seed, when it annihilates itself
in the soil, only then it flowers in the garden.
Hazrat Zaheen Shah Taaji—सीख
ज़हीन से दिल से जलना, काहे को हर शम्मा पर मरना//अपनी आग में खुद जल जा, तू ऐसा
परवाना बन जा // Understand
the concept of burning from “Zaheen”. Why a moth has to go to a flame of fire
to die. Be like that moth who lights that
fire of passionate love within to annihilate the self.
Baba
Bulle Shah says—बुल्लेहा खा हराम ते पड़ शुकराना, कर तोबा तर्क सवाबों//
छोड़ मसीती ते पकड़ किनारा, तेरी छुटसी जान
अजाबों // Oh man you eat and use what is
gifted to you—as nothing belongs to you and you have not earned it. That what is freely given to
you is thus हराम. But you can express your gratitude (पड़
शुकराना) for
whatever He has done for you. Repent for claiming that you have done good deeds
and expecting rewards for them. Worship in religious places is also of no avail
as this too generates Hoame or ego that “I” am a worshipper. Hold
steadfast to your Devotion to the One, to get rid of the misery of cycle of 84.
The
principle of Divinity is Oneness. A Sufi story—a lover knocks at the door of
the beloved. Then from the room a voice answers—“who are you?. The lover
replies “I”. again the response was “who are you”?. Again the reply was—“I”.
After that there was a long silence. Door does not open. After a few minutes,
the lover gain knocks. The reply –“Who are you”?. The answer was “You”! The
door opens. Its deep-rooted meaning is that when
I-ness ceases only then the Lord can be experienced.
Is the
cessation of duality under my control? No. It is a one sided affair. The
readiness for self-annihilation is essential for His grace to flow. Then grace
is also pre-requisite for readiness. The timing of blessing of His Grace is also at His
discretion. Fifth Guru Arjan dev Ji says—हओ गुर सरनाई डेह पवा कर
दया मेल प्रबाह सौई// I have come and
collapsed/surrendered in Guru’s sanctuary. In His kindness, He may make me
experience the Lord.
A
sense of self-negation or self-abnegation or dying while living is pre-requisite
for realization of the Supreme Consciousness. Guru Nanak Sahib mentions that
dying while living is imperative for that state of Consciousness. अंजन माहि निरंजन रहीये, जोग जुगत इव पाईये
//नानक जीवतां मर रहीये ऐसा जोग कमाईये—remaining unblemished in the midst of the filth the world—this is the
way to attain Yoga or Union with Divine. Practice such a yoga which makes you
dead (towards the world) while living.
Here
becoming “dead” pertains to detachment from the world, while living in the
world. Elimination of ego or wiping out of the self is a step forward to which
Hazur used to call—अपनी हस्ती नू नासतो-न –बूद कर दियो// OR the concept of Jesus “I
die daily”—has the same meaning.
Even
Hazrat Sultan Bahu announces—मरन थी अगे मर गाये बाहू
जिन्ह्ना हक दी रम्ज़ पछाति हू// Those who die before death (or negate their ego), only they can understand
the secret of Divinity.
CONTD—PART
3
=========================================================================
PART 3
2. पकड़कर इश्क की झाड़ू, सफा कर हुजरे-ए-दिल को,
दुई की धूल को लेकर, मुसल्ले पर उड़ाता जा।
With the broom of love, clean the vessel of your
heart. Throw the dust of duality on the carpet on which you pray during Namaz.
===========================================================================
The second advice is to Love, because it is in the realm of
Love that one can experience Oneness. Mansur
says, oh, the yearners—with broom of Divine Love sweep the chamber of your heart
and mind; remove dust of duality and get rid of it by throwing on the carpet on
which you pray (Mussalah). He is suggesting that your mind be cleaned with
passionate love for the Lord, implying inner cleanliness (where the five major
perversions are absent and noble attributes surge naturally) -rather than the outer cleanliness that is
acquired by squatting and prostrating on Mussalah(carpet/ rug). Higher
consciousness is feasible through Love to overcome antics of mind.
There is a beautiful narrative on reining mind by love, given by Hazrat
Moinuddin Chishti—a Persian Sufi—who later in the life, settled at Ajmer
(Rajasthan) and spread Sufism in India. He says that if you want to destroy
forest, it cannot be devastated. But if fire is lighted and blazes in the
Jungle, it will be totally demolished.
Which is that forest, and which is that fire. Mind, is the forest, which
cannot be reined by any other means except when lit by the fire of Ishq or
Love. Since Love is God and God is Love, mind becomes inert and dormant when
the fire of love for the Lord blazes.
Concept of I, You, They etc. vanishes in Love. “Love is the
law of God”—says mystic Mirdad. Love is blind and that blindness is the height
of seeing. In Love no shortcoming or deficiency or defect or flaw is seen.
Since the Divine is perfect, any perception of imperfection in anyone in His
creation is because of assertion of our individuality which is immensely
microscopic compared to the Totality of Reality. When we find faults with
others, we are faulting the perfection of Divinity. When we criticise, hurt,
hate or abuse or kill or slaughter anyone, then we are invisibly hurting the
same Lord to whom we worship and intend to meet Him.
Mirdad further adds-“You love so that you may learn to live.
You live so that you may learn to love”. In the domain of Love and Love alone
one can live in His will or Omniwill or Hukam or Bhana. If one does not live in
His will, then it defies the concept of love. Then life is not worth living
–because the mind stands in denial to His Hukam. Should the mind crave for the
transient world, then where is the Love for God?
Living in Omniwill
is the way to know the Truth. In the
Japji Guru Nanak Sahib writes—बंद खलासी भाने होय //
होर आख सके न कोय // जे को खाईके आखन पाय //ओह जाने जेतीया मुह खाय – that human bondage (बंद) can be set free
(खलासी) by
living in His will. There is no other way that can be described by anyone else.
If a foolish person (खाईके) attempts to mention any other way, he gets a terrible blow (जेतीया) on his face—implying that he realizes his
folly later on.
Baba Bulleh Shah says----- जा मैं रम्ज़ इश्क दी पाई,
अंदरों बाहरों होई सफाई //जिस वल देखां यारो यार //-When I understood what Love means,
distinction of I and you, died within me. My consciousness was immaculately
clean from inside and outside; I got the glimpse of the Friend all around.
Guru Gobind Singh—the tenth Sikh Guru-writes—जिन प्रेम किया तिन ही प्रभ
पाया // Only through Love, the Lord can be
experienced. We also
call God as परमेश्वर .To aptly describe the Lord he is
Loving God or प्रेमइश्वर//
A mystic poet so writes that सजना भाजों जात सिफातां
इश्क दियां// इकल्ली
कुरली विच दिन ते रातां इश्क दियां//—that due to
my beloved my essence and trait is love; my days and nights are spent blissfully in love in solitude. (My descriptive existence is Love
and my attributive existence is Love because my Beloved is all Love)
This is the state of Bireh or Masti or
mystical intoxication when Love is the only residue of self; when Omniwill and
self- will merge. Then there is state of equanimity or सहज—all efforts are
effortless. No words or language is needed. That is the Bhakti or Namaz or worship.
Hazrat Sultan Bahu writes—आशिक पड़न नमाज़ प्रिम दी जा विच हरफ ना काई हू// Lovers love
in silence without any words or speech or chanting.
There are numerous examples of saints
imploring the Lord for the blessing of love, ishq bireh, fnaa or Bal bal jaavana (बल बल जांवां) or balhaari
jaavana (बलहारि जांवां) alluding to the same inner sentiments.
Says saint Paltu Sahib-- अम्मा
मेरा दिल लगा मुझ से रहा ना जाये// मुझ से रहा ना जाये, बिन साहिब को देखे// oh my mother
my heart is now so much smitten by Love that I cannot survive without seeing
Him. Likewise Third Guru Amar Das ji
sings—मिल मेरे प्रीतमा
जीओ तुध बिन खड़ी निमानी meet me beloved
oh Lord , without you I am totally dishonored(humiliated). CONT PART 4
PART 4
3- मुसल्ला छोड़, तसबी तोड़, किताबें डाल पानी में,
पकड़ तू दस्त
मुर्शिद का, गुलाम उनका कहाता
जा।
Leave aside carpet rug of namaz, break the string
of beads and drown scriptures in water. Instead clutch the hand of
Master-Murshid and take pride in being His slave.
=========================================================================
The most prominent aspect of Sufism is that it encourages seekers to rise above
the ritualism of “Sharia” that is defined by the priestly class of all
religions—be it Maulvi, Pandit, Bhai, Pastors and Fathers or worshipping designed
by an ancient clan or society or families.
मुसल्ला (छोड़)— A Muslim must
perform prayer in a “clean” place. Therefore, Mussalah, a rectangular prayer
rug (size varying between 2.5x4ft to 4x6ft) is used by Muslims for saying their
Namaz, five times daily. This prayer rug is placed between the ground and the
worshipper for the various positions which involve prostration and sitting on
the ground. At the top of prayer mat, a niche, representing Mehrab, of a mosque
is depicted, pointing to the directions towards “qibla” or Mecca, from their
home or place of worship.
The
symbolic meaning is that mind must be made clean through meditative concentration;
only then the Divine light can enter through the Mehrab, mystically the third
eye, or the spiritual heart centre located just above two eyes in the
forehead—where the mind and soul are said to be knotted together.
तसबी (तोड़). Tasbi is a string of
rosary beads, numbering 33 or 99 for the Muslims to repeat manifold attributes
of God in the mind. Counting the names or attributes of the One, Who is
countless and infinite, is futile. The
suggestive symbolism is however constant remembrance of the Lord –also called
Zikr or Simran. Fifth guru says page
1083-84 सबे वख्त सबे कर वेला खालक याद
दिल्ले मह मौला // तस्बी याद करे दस मर्दन सुन्नत सील बंधानी बरा— always and every
moment remember God, the Creator within
your heart. Let your rosary beads
be perpetual remembrance of the Lord, who can subjugate your ten senses; let
good conduct and self-restraint be your Sunnat or circumcision. (The spiritual import of sunnat or circumcision is to cut off or put off the
flesh of sins from the body)
किताबें (डाल पानी में). Though religious fundamentals and scriptures are
based on spiritualism, priestly class lack understanding of the Truth ingrained
in Holy Scriptures, except that priests repeat their verses like a parrot and
dig out superficial meanings of the words and stanzas-- to make their own
livelihood by giving people false hope of peace, comfort, heaven and freedom
from hell etc. Hazrat sultan Bahu says—पड़ पड़ लाख हज़ार किताबां, आलम होए भारी हू // हर्फ़ इश्क दा
इक न पड्या, भुल्न फिरन विचारे हू// इक निगाह जे आशिक वेखे लाख हजारां तारे हू//
लाख निगाह जे आलम वेखे कदी न कधही चाअड़े हू// इश्क अकल विच मंजिल भारी
सौ खूँया दे पाड़ए हू//जिन्हां इसक न खरीदया बाहू ओह दोनी जहानों मारे हू// by readings thousands of books, scholars are full
of ego; they are unaware of the word (हर्फ़) of love. When the beloved looks at the lover, He
gives bountiful of Understanding, while thousands of scholars cannot provide
any spiritual relief. Love and logic stand apart, like crossing hundreds of
impediments. Those bereft of Love, are
losers of both physical and mystical reality.
The people
who are suffering in the daily rut and misery of life are prone to fall prey to
verbal repetition of holy verses, attributes and names, without understanding
their intrinsic intent and import. Reading of scriptures, prayers, fasting, pilgrimages,
worshipping of deities and past Masters are the usual remedies applied by them
to convert and perpetuate fake mystic reality through religious platforms. They
themselves and to their disciple do enormous harm because such prayers seek
material or mental favours from the Lord, and not the Lord Himself. This not only inflates the ego, but also gives
an impression that God does not know our needs and that we have to send
reminders to Him. If God has the power to give, surely He is also aware what is
best for us. One thing that must be understood by all including the clergy clan
is-- as advised by the Fifth Guru is—विन तुध होर जि मंगना सिर दुखा के दुःख – to plead for any other than You, Lord, is the most
miserable of miseries.
Likewise Gurbani (Fifth Guru Arjan Dev JI) also says that crass ritualism
dictated by higher mind is of no avail. पाठ पड़ीयो और बेद बीचारीये निवल भुंगम साधे //
पंच जाना से संग नहीं छुटके अधिक अहंबुध बाधे//-- by reading the Holy books and
contemplations on Vedas; practice of inner cleaning by yogic means and control
of breathing—one cannot escape from clutches of five passions but instead,
increasingly gets bound to egotism.
Says Saint
Paltu- जान भूज कुआँ पड़े, पलटू चले न देख //मन माया से मिल गया
मारा गया विवेक. Despite the knowledge, the priests’ fall in the pit because of their pride
and ego as their mind is full of greed of maya and thus power of rightful
discrimination becomes dead..
In the
ultimate analysis, Sharia keeps us confined to शरीर – the body—as to what type of ceremonies are to be performed for the birth
of a child, marriages, businesses, celebration of festivals and death etc.
पकड़ तू दस्त (मुर्शिद) का --Until one realises that Sharia is merely an initial beginning, that has
to be abandoned and that the second step of “Treeqat” is imperative to access
inner experience of the Self, it will not be possible to progress on the path
of spiritualism. Treeqat implies the method or तरीका, the second step that a sufi takes in seeking the
Blessings of a Guru or Murshid or Master, who initiates the seeker by
giving the technique of meditation and the precautions one has to take in daily
life. Mansur says—stop saying your prayers/namaz on the carpet
(मुस्सल्ह); break the string of beads
(तस्बी) with which you count the name of Countless;
throw holy books into water. --Hold the hand of your Murshid—implying, live by
the guidance of meditation and make
meditation a way of your life.
Fourth Guru Ram Das ji beautifully describes equivalence and parallelism
between the Master and the Lord—समुंद विरोल सरीर हम देख्या इक
वस्त अनूप दिखाई // गुर गोविन्द गोविन्द गुरु है नानक भेद न भाई // I have churned the ocean of the body and seen an
incomparable view. The Guru is God and God is the Guru. Oh, Nanak there is no difference between the
two—O siblings of Destiny.
Gurbani has beautifully captured and compressed the core of God realization
in three word—“EKO
SATGUR PARSAAD” इको सतगुर प्रसाद—that One (God) can only be realized by the grace of a True Guru or Satguru
or Murshid.
Though it is difficult to descript aspects of True Guru—but some of them
are—
1) That it is through the grace of the God that a
Murshid meets the Murid e.g भाग
होया गुर संत मिलाया, प्रभ अबनासी घर में पाया; with good luck one meets the
Guru. Divine realization is experienced within the body. And then another quote सतगुर
दाता हर नाम का प्रभ आप मिलावे सोई// the
Lord arranges the meeting of Satguru with the devotee who blesses the latter
with Nam;
2) Murshid preaches the way of inner realization and
not of external seeking; घर में घर दिखलाई दे सो सतगुर
पुरख सुजान// only the satguru ensures
the realization of true abode “within”
the human body. There is no externality engaged.
3) Murshid blesses technique of Kalma or Nam Bhakti
and defines the way of rightful living for the seeker; संतो
गुरमख पूरा पाई, नामो पूज कराई—by
meeting the true guru , one is blessed with method of worshipping the Lord
through Nam.
4) True Guru lives on his own earnings acquired
through honest means. गुरु पीर
सदाए मंगन जाये, ताके मूल नो लागों
पाए – A guru who begs should be
shunned; never bow to his feet.
A Guru or Murshid is always pleased when the
seekers are following his instructions because strict obedience is the road to
eternal freedom. An inner transformation is felt by the yearners within because
there is lack of interest in material pursuits for discovery of higher purpose
of life.
(गुलाम) उनका कहाता जा So far the seeker has been slave of mind, senses
and the clergy class. Now shift focus and be the slave of the teachings of the
master Murshid. There is a difference in being slave of the Murshid and slave
of the teachings of the Murshid. When love surges in heart, the obedience to
the precept of Murshid Master comes naturally. This represents humility towards
the Master who is “Word made flesh”.
In Hindi and Panjabi, a Sewak or Dass is what is represented
by the word Gulam or slave. Guru or
Murshid is the Highest Consciousness while seeker/disciple/ murid are a lower
consciousness, aspiring for higher level of understanding under the mentorship
of the Master.
Infact Bhai Gurdas expresses ---मेरी
खलों मौज्ड़े गुर सिख हडन्दे, मस्तक लगे साध रेन वडबाघ जनां दे // let my skin be used as shoes for the devotees of
the Guru. Indeed blessed are those who adorn Guru’s dust on their
forehead. (Apart from a superficial meaning, these lines crave for the spiritual dust
of the Guru.) This is the pinnacle of humility of Bhai Gurdas, where he deems
fit to be the shoe of the Master, while consider others blessed who are tinged
by the dust of Master at their forehead.
Showcasing the humility, Baba Bulleh Says जेह्ड़ा
सानु सय्यद आखे, दोज़ख मिल्न सजीयाना //जेह्ड़ा सानु अरिअना आखे बिह्श्ती पीन्गा
पाईनआ// Those who call me Sayyad –a
descendant of Prophet Muhammad (PBUH), they will go to hell—while those call me
an ariyaan (descendant from the caste of a gardener) will flourish in Heaven.
Guru Nanak Sahib says in Jap ji नानक नीच कहे विचार, वारया न जावा एक वार // जो
तुध भावे साई भलीकार // तू सदा सलामत निरंकार// Nanak, the lowest of the lowest, says that may I be sacrifice to thee many times
oh Lord; for what you like is the right thing and that is good for us too. (It is best that we live in Your will.)
सेव
करी पल चसा न विछड़ा जन नानक दास तुम्हारे जीयो// May I serve you forever and may I never suffer separation for an instant.
Servant Nanak is your slave, oh beloved Master.
Thus all mystics have suggested to be slave of the Master’s
teachings for higher realization because humility, gratitude and love help in
the elimination of ego of mind that is “the veil” between the soul and the
God.
PART 5
=======================================================================
4 न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सज्दा,
वजू का तोड़
दे कूजा, शराबे शौक पीता जा।
Don’t trouble yourself with starving or holy fasting, nor go to Masjid for
prayers or rub your head on the floor. Break the water-vessel of Vaju, meant to
clean your body, before namaz and be the drinker of wine of Love.
Fasting in Islam involves abstaining from “all bodily pleasures” between
“dawn and sunset”. Hindus,
Christians ,Jews---and many other religions also recommend fasting on specified
dates or months to please the God. Some abstain from meat eating; others live
on fruit diet, while some survive on water during period of fasting. But Sufis
maintain that fast may be good for pleasing gods and goddesses for
gratification of worldly desires, purification of body for health reasons but
it falls short of self-realization and God realization. In Hinduism, fasting is
called UPVAS (उपवास); उप means उपर, वास means living
–that is to remember who is the highest. Kabir sahib also
maintains – न मैं जप में न मैं तप मैं, न व्रत
उपवास में// न मैं क्रिया कर्म में रहता, न योग संन्यास में// खोजी होए तुरंत मिल
जाऊं. मैं तो हूं विशवास में // I am not to be found in muttering of prayers
nor in religious austerity, nor I am to be found in different
type of fastings. I am not to
be found in different rituals, neither in yogic tecniques or by contemplation in isolated places. He who is a real seeker will get me in a moment's
search. I am only to be found through faith---(that comes with Love)
Fasting or Rozas or (Vaju
--the ritual of external cleaning before the namaz by washing hands and feet
with water kept in suitable vessel)—that is abstaining from food for certain
time or period— or going to the mosque or mandir or Gurdwara may lead to some
sort of personal satisfaction of praying or be a good karma, it is not path
of Love. Only when a seeker is naturally intoxicated with the wine of
Divine Love, the Lord is pleased.
The suppression of
needs of body and mind even for a short period of time may lead to greater
reaction from the mind itself. Such desires rebound later on because this
disturbs the balance of daily life and one can commit actions contrary to the “spirit”
of fasting or rozas.
Unless mind is offered
something superior than what we have, it is then it surrenders voluntarily.
When one falls in love then the surrender comes naturally. Going to religious places to pray also injects
an element of ego, that negates the humility needed to serve the Divinity.
Baba Bulle Shah narrates a dialogue between shariat and Ishq (mentioned
below- see translation also) with punch in the last two lines where the
incident of annihilation of Mansur –Al-Haj of Bhagdad is highlighted who was
sent to Gallows for he proclaimed slogan of “Anal Haq” while in a state of
Divine intoxication in unawareness.
“Anal Haq” means that I am god which is blasphemous
Shariat.
शरा इश्क दा झगड़ा पे गया, दिल दा हाल सुनावां मैं
सवाल शरा दे जवाब इश्क दे , हज़रात आख सुनावां मैं //
Once an argument ensued between shariat and Ishq ; I am
narrating my version from my heart
What Shariat says and what are the responses of
Ishq are given below
शरा कहे चल पास मुल्ला दे, सिख ले अदब अदब अदाबां नू
इश्क कहे इको हर्फ बथेरा , डप रख होर किताबां नू //
Shariat says go to the Maullah or clergy class to imbibe
the mannerism of praying to Lord.
Ishq says only one name of the Lord is sufficient and no
books are required whatsoever.
शरा कहे कर पंज इश्नानी और मंदिर की पूजा रे
इश्क कहे तेरी पूजा झूठी जे बन बेठा दूजा रे //
Shariat says perform all rituals of saying namaz or doing
worship in a temple
Ishq says all form of worship is fake because thee
worship not the God but what is not God.
शरा कहे चल मस्जिद विच , हक नमाज़ अदा कर ले
इश्क कहे चल महखाने विच, पी के शराब न्फ्ल पड़ ले //
Shariat says proceed to masjid and perform Namaz of the
truth
Ishq says proceed to wine shop and drink the elixir
of Divine by reading real Namaz.
शरा कहे कुछ शर्म ह्या कर, बंद कर इस लिशकारे नू
इश्क कहे क्यों गूंघट करना, खुल्न दे नजारे नू //
Shariat says have some modesty and shyness;
don’t brag
Ishq says why should I veil my valor , let it be a
spectacle for all to see//
शरा कहे शाह मनसूर नू, असी फांसी उत्ते लाया सी
इश्क कहे तुस्सी चंगा कीता, बूहे यार दे वड्या सी //
Shariat says I sent Mansoor to gallows
Ishq says ‘Well done” He alone was received with full
reverence by God.
Other numerous examples of such love/ishq are Sarmad
Shaid,Bu-ali Kalandar, Shmaz Tabriz Maulana Rum—all Sufis; then Jesus, Guru Arjan
Dev, Guru Tegh Bahdur and many other known and unknown mystics. Their Love
ascended to Bireh and then Fnaa. Even a Vak, traditionally attributed to Guru Nanak Sahib, though it is not
a part of SGGS— नाम खुमारी नानका चड़ी रहे दिन रात---may you remain drunk in the
intoxication of Naam day and night.
शराबे
शौक sharbae
shauk—refers
to mind altering alcohol of Divine Love . The wine of love shifts focus from
Duniya (दुनिया) to Deen (दीन). This directional change is essential for tuning off mind from the worldly
possessions and to be yearners of Divinity for perpetual redemption from the
terrestrial existence. Kabir sahib says –गांजा अफीम और पोस्ता भंग
और शराबें पीवता// इक प्रेम रस चाखा नहीं अमली हुआ तो क्या हुआ //Even if you enjoy all forms of
intoxicants including wine, but unless you relish Divine Love, the rest are
addiction of futility.
PART 6
5 हमेशा खा, हमेशा पी, न गफलत से रहो एकदम
नशे में सैर कर अपनी, ख़ुदी को तू जलाता जा।
Always be mindful of feasting with Zikr and Fikr (simran & awareness of
His presence), without fail. Enjoy the intoxicating bliss and continue to
eliminate the ego.
This verse speaks of
the next step or third state of Maarft (मारफत)
(after Shariat and Tarqeeat) in Sufism. This is the single minded
devotion
of an aspirant through intensive Zikr(simran), Fikr (fear of presence of
Allah), Tasuuvr( dhayan of Murshid) and Riyazzat (practice through meditation).
In short Ibadatt (इबादत) of the beloved.
The food of the soul is
Lord’s constant remembrance (हमेशा खा); the drink of the soul is to
be aware of his presence fortified by Dhayan, (हमेशा पी). There should never be delinquency or negligence in daily
meditation and leading a meditative way of life (न गफलत से रहो एकदम). Be unmindful of the
world by abandoning the ego-self created by mind (नशे में सैर कर अपनी). This gives blissfulness
of Divine Love, where one forgets everything else (ख़ुदी को तू जलाता जा) //
Fifth Guru Arjan Dev
ji—मारफत मन मार अब्दुल्लाह मिलेह
हकीकत जित फिर न मरा –Oh
Abdullah (seeker of Allah),
Marfat means to rein the mind so that the Truth (Hqeeqat) is grasped and to get
eternal life.
Fourth Guru Ram Das ji
mentions about the third step (marfatt) as third “laav phera”-in the marriage
ceremony of a seeker with God—हर तीजड़ी लाव मन चाओ भया बेरागिया बलराम जीओ //In the third round of marriage ceremony the mind is filled with Divine love.
(According to
Gurbani of the fourth Guru – there are four steps “lava-phere” in the marriage ceremoney of the
soul with the Lord, (though these verses are traditionally used by Sikhs at the
time of marriage by going around the holy book of Guru Granth Sahib Ji by the
bride and bridegroom four times —also called Anand Karj—the act of blissfulness
of attaining Highest Consciousness.) Hymns
relating to the four stages for self- realizations are sung by the Raggis with
musical instruments. Briefly they convey the following
1) Shariat is meant to renounce sinful
actions by following Righteousness or Dharma
हर
पहलाड़ी लाव प्रविर्ती कर्म दिरड़या बलराम जीओ //बानी ब्रह्मा वेद धर्म दिरड़ाह पाप
तजाया बलराम जीयो//
2) Tareeqat- is meeting the Guru or
Murshid and getting initiated by Him into the technique of Nam Bhakti.
हर
दुज्ड़ी लाव सतगुर पुरख मिलाया बलराम जीयो //
3) Marfat- is to practice the path
defined by Guru and experience Divine Love where distinction between I and You
ceases.
हर तीजड़ी लाव मन चाओ भया
बेरागिया बलराम जीओ//
4) Haqeeqat-Truth or God is realized, when
the mind is laid to rest in peace.
हर
चौथड़ी लाव मन चाव भया मन सहज भया हर पाया बलराम जीयो //
PART 7
===========================================================================
6) न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा,
हुकुम शाहे कलंदर
का, अनल हक तू कहाता
जा।
Be not a
Maulvi or Brahmin, get rid of duality and devote to Oneness. Says Bu-Ali
Kalandar—I speak of that Divine ordinance through which you will experience
self- realization that “I am that very
Truth”.
=========================================================================
This verse
stresses that there is no need to imitate or follow the priestly class (न हो मुल्ला, न हो बह्मन). Their
purpose is societal rather than spiritual. They preach and relate superficial aspect of each religion for conducting
rituals and ceremonies to support their own living directly or indirectly,
through an established organisation or community. Thus the mystical aspect of that faith
remains fully veiled. They have their own utility in the society but if one
believes that they can inspire inner Divinity of the highest order, then that
may not be true as per the tenets of Sufism and other mystical philosophies.
·
Priestly class does not focus on the universal
Oneness. It divides men in brands of religions;
in the name of gods, goddesses, incarnations which are essentially sub-energies
created by God for working of this creation ; in languages and speech of
recital of holy verses; with specific rules of worshipping and wearing of
attire; defining rules or marriage and conducting daily business etc.
·
Innumerable disputes and wars in the world are in
the name of religious interpretations given by them. One calls men of other
faith as Kafir—non believers; the other call human beings as “Shudras”—as
untouchable. They forget that each being is an integral part of that One
divinity and man is the crown of the creation—where He can be realized.
·
Their object of worship is external, that is
something that can be seen by these physical eyes—like sun, moon, planets,
fire, earth, water, air, mountains etc.
·
God is not an entity, neither any entity is God. He
can be experienced within the body with the blessings of a True Guru or
Murshid, ordained by the Lord. That is the view of Gurmat and Sufism.
·
It will be wrong to presume that prayers and
worship of idols and deities are inconsequential—they do have limited
benefits-- but cannot bless Self- Realization or Divine realization.
·
Guru Arjan Dev Ji—सच कमावे सोई काजी // जो दिल सोधे सोई हाजी // सो मौला जो
मलून निवारे सो दरवेस जो सिफत धरा // he alone is Qazi who
practices the Truth; he alone is Haji, a pilgrim to Mecca, who purifies the
heart; he alone is Mullah who banishes evil or perversions of mind; he alone is
saintly Dervish who depends upon support and grace of the Lord’s praise.
Man’s focus
and priority remains infatuated attachment with the changing and illusive
reality of the world, rather than the Creator. That is called Duality or Duii.
The moment I, we or any priest says that let me do Duaa or prayer, a sense of
I-ness creeps in. I-ness means that I need things, Oh God, as per my wishes in
preference to Your Hukam or Raza. I and You are nemesis of duality.
दुई की छोड़कर पूजा implies
that there is nothing else other than the One that is recognised as true
worship of the Creator. Unless one gets fully conscious that everything is done
by Hukam of the Lord, then His loving remembrance needs no speech or word or
verse; no ceremonies or attires or postures; no holy bathing or visiting so
called sacred places; fasting or roza or pleasing any gods and goddesses. Says
Hazrat Sultan Bahu—आशिक पड्न नमाज़ प्रेम दी जा विच हर्फ़ ना काई हू – the Namaz of the lover is of love, devoid of any word.
हुकुम शाहे कलंदर का, अनल हक तू कहाता जा// Should
one happily abide by His Hukam or Raza—the writ of the Lord that He has
destined—than that is the experience of the Lord Himself or that of the Highest
Consciousness or अनल हक - I am the Truth, I am God! “I am Reality” or
as the Vedas and Upanishads say “Aham Brhamasmi” (I am the Braham). The Sufis says
this as the state of Fana Fillah--a state where a Sufi annihilates his ego self
and is attuned with God. Hukam Shahe means the Lord,
says the Murshid Bu-Ali Kalandar is that live in His will alaways.
Third Guru Amar Das Ji—मन
मेरे सतगुर के भाने चल// निज घर वसो अमृत पीवोहो, ता सुख लहो महल// Oh my mind, walk in harmony
with Hukam of True Guru—Word made flesh (definition of God as per Bible). Dwell
within hoe of your inner being; drink the ambrosial nectar (of immortality)
then you shall attain the Peace of the Mansion of His Presence.
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7) कहे ‘मंसूर‘ मस्ताना, ये मैंने दिल में पहचाना,
वही मस्तों का
मयख़ाना, उसी के बीच आता जा I
Mansur- the
intoxicated--says I have recognised That-- in the heart is the tavern of the
Love Lorn intoxicated beings, where He Lives. Come and visit.
कहे ‘मंसूर‘ मस्ताना, ये मैंने दिल में पहचाना –Mansur
the intoxicated mystic says that this is the inner secret that he has been
blessed with.
वही मस्तों का मयख़ाना, उसी के बीच आता जा Lord lives in the tavern where love is. You are welcome to visit this abode
of Love.
Baba Bulleh
Shah has very candidly narrated that the very objective of this illusion of
separation between the soul and the Lord--- is to understand what love is. Love
can only be understood when the lover and the beloved are separated –the pain
of Hijr of longing and yearning.
अनमोल प्यार दी
दोलत है एहनो उक़बा दा सामान समझ
खुद प्यार खुदा
विच वसदा है मैं सच कहंदा कुरान समझ
एहो प्यार दरस
व्लीहां दा, एहो मसला पाक नबींहा दा
इस प्यार दी
खातिर अर्श बने ,इस प्यार दी खातिर फर्श बने
एहो प्यार रब
मिला देंदा सुते लेख नसीब जगा देंदा
एक चावन प्यार दा
सौखा है पर तोड़ निभाना औखा है
जिस दिल विच
प्यार दे डेरे ने ओह दिल तू बस इरफ़ान समझ
जिस दिल विच
प्यार दी रम्ज़ नहीं ओह दिल तूं बस वीरान समझ
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Priceless is the treasure of Love. It is (love is) the beginning and the
end of all.
Love itself dwells within the Lord; I swear by the Holy Quran.
Love is the very philosophy of mystics. Love is the
main objective of Messengers of the lord.
The sky and earth were created so that man might understand what Love is.
Love leads to God realization and harbinger of the good
luck.
It is easy to claim walking the path of love, but difficult to undergo
the pain of Love, till the end.
A loving heart is an enlightened heart.
Heart devoid of understanding of Love is barren and
forlorn.
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