JAB TE DARSHAN BHETE SATGURU KE BHALE DIN OYE AAYE. PG 671 (SGGS)

JAB TE DARSHAN BHETE SATGURU KE BHALE DIN OYE AAYE. PG 671 (SGGS)

Hazur Maharaj Ji used to quote Gurbani "DARSHAN BHETAT PAAP SAB NASE HAR SE DIYA MILAEE. PG 915 AG. Reference could be to both outer and inner Darshan. Bhete evidences feeling of the surrender and forgetfulness of self to the Master—both outer and Shabd Master.

We are always living three lives in this world-- the Physical, the Mental and The Spiritual. The physical pertains to our dealing with world while the mental refers to our attachment to the material and subtle world. The spiritual life is about our love, leanings and yearning for the Lord only. Pursuit of spiritual life is the beginning of new life or the beginning of “Bhale Din” or “Good Times”.

The meaning of this verse is as------  “I have surrendered myself to the teachings and the mystic will of the Master. I have started leading a spiritual life that will finally take me to my spiritual Abode. In short there has been directional change in my mind from the physical/mental orientation to the spiritual inclinations”.

(VERY OFTEN QUOTED BY BABA JI)--- BIBLE SAYS

“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
[4] Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born?
[5] Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.
[6] That which is born of the flesh is flesh; and that which is born of the Spirit is spirit”.

The day one is born of the Spirit or Shabd—that is the start of good days.

(NOTE-- AN incorrect translation or understanding of “Bhale Din” implies-- my “good days” in this physical life have been blessed so that I can fulfil  my worldly wishes and desires for being  rich and famous etc.

On the contrary such Bhale Din  are ultimately riddled with pain, grief and sorrow because all that is acquired will be lost, or because of the attachment with this material paraphernalia, man remains full of fear, worries and miserable-- as they are transitory in nature. )

MAHA ANAND SADA KAR  KEERTAN PURUKH BIDHATA PAYE

The imminent reference here is to the inner Keertan of Naam instead of outer Keertan of musical instruments. (AANAND AANAND SB KOI KAHE AANAND GURU TE JAANEYEA pag 917)

By complete surrender to my Satguru I am able to experience the bliss and the blessings of the mystical music and indescribable the vibrations of Shabad which emanate from the Lord of Destiny that is the creator and sustainer of all.

AB MOHE RAM JAS GAYA.

The lord is full of so many virtues that we can fall short of praising/ worshipping him in our own way. That is why when we try to realize him through Ram Naam, it contains all his attributes. Ram is in each and every a particle of the creation and this Naam covers all the values of the Divine

“Gaya” means that we are attuned to the listening of the Shabad or experience the Shabd within.

Gaya or the meditative concentration has to be performed with utmost love.

Soami Ji says—BHAKTI ISHQ PREM YEH TEENO NAM BHED HAI ROOP SMAAN

                           BHAKTI AUR BHAGWANT EK HAI, PREM ROOP TU SATGUR JAAN

BHAIYA PARGAS SADA MAN MEIN SATGURU PURA PAYA.

By attuning myself to the shabd or Naam, the darkness and illusion of the mind was removed and state of enlightenment was experienced through loving blessing of the perfect master. The enlightenment or “Pargas” is the instant disappearance of darkness of ignorance and realization that except and save the Lord, nothing exists   while the rest of the manifested creation is an illusion of duality and multiplicity.

GYAN ANJAN GURU DIYA AGYAN ANDHER BINASH 

HAR KRIPA TE SANT BHITIYA NANAK MAN PRAGAS pg 293

NEXT KADI

GUNN   NIDHAN   RIDH   BHEETAR   RASIYA   TA   DUKH   BHARAM BHAU   BHAGA ( page 671 SGGS)

Simple translation---- when heart is saturated with treasure of Nam then unhappiness, delusion and fear is dispelled.(This is plain, simple and superficial meaning. But that is not sufficient because Guru Sahib is narrating His experience of self-realization.)

The core concept has to cover metaphysical and metaphorical meaning of each word of the Kadi.  Each word’s apparent meaning is—(1)Gunn -- Naam;(2) Nidhan-- treasure; (3) Ridh-heart, (4) Rasiya—soaked or saturated; (5)Dukh-pain and sufferings;( 6)Bharam –delusion of duality; (7)Bhau—inherent fear of the unknown.

GUNN—according to Sant mat-- Gunn /Nam (shabd) is the power/energy of the God that has manifested the Creation, vibrating in each and every pore of the Creation. Nam is immaculate, free from mind and maya and collective accumulation of attributes of the Divine-e.g. GOBIND GOBIND KAHE DIN RAATI GOBIND GUNN SHABAD SUNAAVNIAA-- PG121. (only by repeating the word Gobind is not sufficient, unless the GUNN OF GOBIND is heard Shabd form in meditation)  

NIDHAN-- Man is always tempted to go where his Treasure is. Bible says “FOR WHERE YOUR TREASURE IS, THERE WILL YOUR HEART BE ALSO”.  Treasure is not some specific collection of objects, but is rather anything that one values in life. In Punjabi it is often said JAHAN ASSA TAHAN VAASA.

If our desire, longing, attachment and love are for the treasure of Naam then Naam will automatically attract us and we will one with Omnipotent Lord. Should we be seeker or aspirants of material aspects of this world, the same will pull us down to the cycle of 84 of come and go. Gurbani says--- where the attention at the last moment of life is very critical. ANT KAAL JO LACHMI SIMRAYE  AYSI  CHINTA MEIN JO MERE, SARP JOON VL VL UTTRE—PAGE 526 AG--  if one thinks of wealth at the time of death, he incarnates into as a snake.

And one who thinks of Satguru—he is taken care of by the shabd Satguru –—SACHA SATGURU   SEV  SACH  SAMALYA  ANT  KHLOYA AAYE  JE SATGURU AGGE GHALYA-- PAGE 1284

Guru Nanak Sahib mentions “JINNI  NAAM  DIHAYO   GAYE  MUSHAQAT GHAAL// NANAK, TE  MUKH  UJLE   KITI CHUTTI   NAAL” PG8—those who are devoted to Nam through meditative concentration, their  efforts are blessed; their Karmic account is erased and they get eternal freedom or perpetual redemption from wheel of cyclic life and death.

RIDH ---HIRADYA OR HEART in mystic terminology is not soft muscular pump that ensures circulation of blood in human body. It is a metaphysical point –according to Sant Mat-- at the middle of forehead, also called third eye where the spiritual energy communicates to mind and body. Spiritual journey of devotee commences from the spiritual heart.

DUKH—the entire creation is Dukhi—unhappy because of feeling of separation from the Lord as the spirit is tagged with mind and mind is intertwined with Karmic conundrum. Kabir Sahib says—“TAN DHAR SUKHIYA KOI  NA DEKHA, JO  DEKHA  SO DUKHIYA  RE”. The greatest impediment is that of mind that exists in physical, astral and casual regions.  Unless we cross the realm of mind, sufferings continue.  “KEH KABIR SANT SUKHI, MAN JEETE JAG JEETA RE”. When we experience Oneness with the Lord then we certainly experience Sukh or happiness—“Anand”  that is inexpressible.. Kabir Sab refers to that happiness as "GONGE GUD KHAYA".

BHARAM –The delusion that we are many instead of One.  Bharam means that I exist, others exist and God exists; I am different from other living and non-living beings and the Almighty. Ego or Hoame projects Bharam of you,me,he,we,they,us. Also called Duja Bhav in Gurbani. When mind surrenders the feeling of duality vanishes. Vedanta calls monotheism as Advaitya; Sufis call it Tawheed. To attribute divinity to anything or anyone else, is shirk - an unpardonable sin according to the Qur'an, if repentance is not sought afterwards. Muslims believe that the entirety of the Islamic teaching rests on the principle of Tawhid.^[

BHAU –is the fear of unknown. When oneness is experienced fear vanishes because there is none else to be afraid of. The term  “Nir-Bhau” in Jap Ji of Guru Nanak Sahib means that God is fearless has no enemies as there nod duality. In Islam the fundamental Ayat of holy Koran is –“ LA ILAHA ILLA ALLAH MUHAMMED ASUL ALLAH” –which means There is no god but God, and Muhammad is the messenger of God.

The conclusion of these seven words is summed up as below---

FOR self- realization, Naam is the key--- that can be experienced by meditation at the eye centre. Once we value the treasure of Nam or get attached or attuned to it consciously, we can get rid of the impediments of mind, maya and karma that act as veil between the human beings and the God, despite all of us being integral part of the Divinity. Mind has cast a spell of sufferings, delusion and fear due to this false belief of being insulated from the Lord. Perversion of mind and negative emotions will disappear with Naam Bhakti.

BHAI PRAPAT VAST AGOCHR RAM NAM RANG LAGA

A simple translation is that--- when I was dyed in Ram Naam, I was able to access the inaccessible substance. Again that is insufficient.

(1)Bhai –is ; (2)Prapat—found ; (3)Vast---substance , (4)Agochr—that is not accessible by senses; (5)Ram—all pervasive ;( 6)Naam –Virtues devoid of mind and maya; (7)Rang—coloured by love; (8)Laga—remembrance .

Each individual is keen to know secret of this Ultimate Reality called Ram. Man has not been able to envision God’s (Ram) Grandeur and Magnificence. His reality is beyond flight of human imagination. By intellect, man cannot comprehend His virtues and merits. 

God has woven the creation in His sublime Awareness that cannot be subject of any human estimation. Research and investigations can lead nowhere for assessing His attributes. Thousands of theologians applied their mental energy of thought but of no avail. Intellect cannot fathom Him.

Kabir Sahib—

EK  RAM  DASHRATH  KA  BETA,

EK RAM GHAT GHAT MEIN BETHA//

EK RAM KA SAKAL PASAARA,

 EK RAMM JO SAB SE NAYAARA

Ram has hidden Himself in multiple formats-- (a) First is mythological Ram of Ramayana, the son of King Dashratha; (b) Second—Ram is the gods and goddesses of human mind; (c) Third Ram is the Braham –that is the ruler of the physical, astral and casual planes of this Universe—sthool, sukhsm and Kaaran desh;(d) Fourth Ram--- is the Creator, Doer, Sustainer and Destructor of infinite cosmic planes, planets and Universes, seen and unseen.

It is to the fourth category of Ram that Guru Sahib is referring to, for experiencing.

That Ram (jo sab se Nayara) or the Nam can be felt or realized with His grace when  Love (Rang) is experienced through blessings of the Satguru---whose reference is made in the Rahao Kadi above.

When Love enters or( Ishq –Hakeeki takes place)—duality disappears, distinction between right and wrong vanishes, good and bad do not exist; sukh and dukh are not felt; time and space become immaterial; questions and answers vanish ; totality of acceptance comes; sense of ego remains no more; His Hukam or Bhana or Will is abided with gratitude; Lover and Beloved merge into oneness—fanaa or state of self- annihilation to which Hazur used to be recall –HASTI NASTO-NABOOD KAR DENA.

Such references in Gurbani appear as “Kurban Jaanwn”, “Balhari Jaawan, and “Ghol Gumanwan” Vaari “Jaawan” etc.

 God is Love. Says Mirdad—“you love so that you may learn to live and you live so that you may learn to love.” JIN PREM KYA TIN HI PRABH PAYA—Guru Gobind Singh.  Guru Nanak Sahib--

JO TAU   PREM  KHELN KA CHAO

SIR DHAR TAL GALI MERI AAYO—PAGE 1412 AG

As mentioned earlier Naam Bhakti and Love are synonyms. Tulsi sahib mentions about Sant Mat as –YEH  RAAHE  MANZIL  ISHQ HAI—that the path and destination to Divine is Love.

CHINTA ACHINTA SOCH ASOCHAA SOG LOBH MOH SAB THAKA

When the colour (or Rang) of true love for Divine dawns (SAHIB KE DARBAAR MEIN, KEVAL BHAKTI PYAAR), then one gets insulated from worry/anxiety/ calmness,  thought and thoughtlessness, sadness, greed and attachments.

This is not to imply that the events of life that make a normal person happy or miserable cease to exist.  They do exist--- but good and bad situations of life, or adversity and negative feelings do not affect us.

At higher level of understanding there is neither Sukh nor Dukh—both are states of mind--- the game played by the fickleness of mind who seeks transitory pleasures from the perishable items and events of this world every moment  .

There is no distinction between the Sukh and Dukh. “SUKH DUKH IS MANN KI BIRTHA TUJH HII AAGE SAARE” page 820.

Life is a pair of opposites—what appears good today OR Sukh will surely get converted as bad OR Dukh later on. Ask a wealthy man, whether money has given peace of mind or mental stress?

What is negative today can transform into positive.  A poor man, devoid of wealth will be humble and full of remembrance for the Lord. That is the positive part from the mystical perspective.

Hazur used to mention that there are three kinds of worries (CHINTA) caused by fear that affect us -- first the fear of unknown, second the fear of death and third the fear of losing whatever we have . There is fake sense of ego or pride that we can do whatever we like. Deep down our hearts, we know that Lord is the real Doer and we are just a puppet in His hands. All circumstances are predestined and happen with full inevitability. The best alternative is to accept whatever is Willed or His Hukam is with gratitude. That is the ideal path of lasting bliss.

 Gurbani says “CHINTA TA KI KIJI JE ANHONI HOYE,,EH MARG SANSAR KO NANAK THIR NAHI KOII” PAGE 1429—Meaning----“ everything must happen according to predetermined plan then why worry. All that happened or will happen is also subject to change.”

Likewise greed arises because of feeling of uncertainty and lack of faith in God because we are afraid--- that how we will survive tomorrow unless we save today for future level of comfort.

There is difference between the need and the greed. When need transmutes into greed that is sign of discontent within oneself that is bound to upset the mental balance because that displays our lack in faith and trust in the Master and God. Kabir sahib says –MANN LAAGO MERE YAAR FAKIREE MEIN-- because a fakir is not greedy—he takes whatever is required and no more. For tomorrow he trusts God for his provisions.

 Man is the only creature who is condemned to be greedy----all other species down the chain of life—animals, birds, ants, tree plants are served by the Nature.

Kabir Sahib says-- CHAHA GAYI CHINTA MITI EE MANWA BEPARWAH

JISKO KUCH NA CHAHIYE SOII SHAHENSHAH.

When Love, Trust, Faith, Gratitude, Living in His Will sinks deep in the mind and soul then CHINTA ACHINTA SOCH ASOCHAA SOG LOBH MOH SAB THAKA.

HOAME ROOG MITE KIRPA TE  JAM TE BHAYE BIBAKAA page 671

Even though one may be insulated from the worries, fears, anxieties, sorrows—that is surely not enough for experiencing the highest Reality--- because the virus of Hoame or Ego still exists in man . A virus is an imperceptible infection in any human being or a program in digital technology that can disable the entire human body or central processing unit (CPU) from the operative systems.

That is why Guru Saheb has termed Hoame as “Rog” or “Disease”. The radical remedy for elimination of this Rog is “Kirpa”—the grace of the Lord-- only then the soul can be set free from the judgement of Yama or we can extricate ourselves from the cycle of 84. Kirpa acts as an antibiotic of  nectar of immortality. ( In computer jargon this Kirpa is called an antivirus program. )

WHAT IS HOAME?

Hoame (Ego) is the fake feeling of existence of the self as distinct from the Lord and everything else. This phony thought creates division between the Lord, self and others. This is “davit” in Vedic system”; “Duja Bhav” in Gurbani ; “Shirk” in Islam; “dualism” in Christianity.    What is required is Advait; Eko; Tawhid or Monotheism/Oneness.

WHAT HAOME DOES?

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.

ELIMINATION OF EGO

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 which lights fire of passionate love within to annihilate the self.

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 inherent 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.

NAM (HUKAM) AND HOAME

GURU NANAK IN Japji –NANAK HUKME JE BUJHE TA HOAME KAHE NA KOII—should one understand that all that exists is the One Divine Ordinance of Nam or Hukam –then ego shall not exist. But so long this world has to continue this virus of ego cannot be eliminated unless mandated by the grace of the Lord through Satguru.

“HOAME DEERAGH ROG HAI DARU BHI IS MAAH, KIRPA KARE JE AAPNI TA GUR SHABD SABAD KAMAH” Page 466—means—(that ego is a chronic affliction in this body and can be cured in this body itself-- provided the Almighty bestows His Grace and the Guru teaches the man to abide by His Shabd—teachings of meditative way of life. That life is of love, birah, surrender and Fnaa-annihilation of the self.)

The concept is the same of “EKO” of Guru Nanak Sahib, to which Hazur used to describe उस मालिक दे सिवा है की// There is nothing that is visible or invisible except the God. All forms are His manifestations, while man experiences duality and multiplicity.  “He was the primal Truth, has been the Truth in various ages, is the Truth now and shall remain the Truth (आद सच जुगाद सच है भी सच नानक होसी भी सच )”—

Upon merging unto Him the devotee is relieved of all liabilities –karmic or subtle. Dharm Raj or Yama or the Messenger of death has no power over him because the soul has attained eternal life. At that state –there is no fear whatsoever-- JAM TE BHAYE BIBAKAA.