Ishq

 इश्क 

वारिस शाह अपने किस्से हीर-राँझे में लिखते हैं—“ अवल हमद खुदा का विरद कीजे , इश्क कीता सू जग द मूल मियां ॥ पहले आप ही रब न इश्क कीता, माशूक है नबी रसूल मियां ॥ सबसे पहले, हम उस अज़ीम वाहिद-उल -शरीक  खुदा की तारीफ करते हैं जिसने सिर्फ इश्क को अपनी खुद- शिनासी के लिया कनून-ए-निजाम बनाया॥ खुदा ने खुद अपनी मोहब्बत से ही अपने महबूब रसूल मोहम्मद साहिब को राज़े -इश्क से आशकार किया ॥

इश्क और अल्लाह में कोई फरक नहीं ॥ क्योंकि इश्क से ही दुई की दूरी दूर होती है और तवहीद का आगाज़ होता है ॥ इश्क क्या है, इसको बयान नहीं किया जा सकता पर महसूस किया जा सकता है॥ इश्क जितना ज़ोर मारता है, उतनी ही इश्क की कमी का एहसास होता है ॥ इश्क ला-इंतह है, बेहद है मन की समझ से बाहर है क्योंकि इंसानी अक्ल हदुदी है । इश्क में अपनी हस्ती खत्म करनी पड़ती है, जब कि दुनिया की जदो-जहद अपनी हस्ती को बुलंद करने पड़ती है ॥ आशक समझता है वोह मुहब्बत करता है –असल में मशूक की खूबसूरती उसको इश्क करने से मजबूर करती  है ॥ इश्क  ॥ इंसान हेरान और परेशान हो जाता है कि इश्क की चिंगारी कैसे लगती है इस पर किसी ने वाजिब नतीजे पर नहीं पहुंचता ॥  

रुहनीयत के जान कारों ने , जिन्हों ने अल्लाह से विसाल किया है, उन का कहना है अल्लाह के फ़ज़लो कर्म से इंसान की रूह में इश्क का बीज डाला गया है॥ इश्क हमेशा  इंसानी ज़हन, एहसास और शऊर में आँदूरी बदलाव लाता है ॥ ॥ यहाँ पर इश्क हक़ीक़ी की तरफ इशारा है जिसमे जिस्मी तालुकत, जिंसी खवाशियत या इंसानी वजूद की मोहब्बत की मंशा नहीं होती  ॥ इश्क हक़ीक़ी का फजल-ओ कर्म  कैसे होता है, जिसमे कलमे या ईसमे-आजम की इबादत  और मुरशिद-ए-कामिल की बंदगी ,प्रेम और बिरह शामिल हैं –इन सब की  तरतीब थोड़ी देर में होगी  ॥ पहले इश्क हक़ीक़ी के बारे में कुछ खयलात लिखना जरूरी है ---

मीरदाद लिखते हैं- इश्क कानून-ए -खुदा है ॥ इश्क से ही इबादत सीखी जा सकती है और बंदे की ज़िंदगी का मकसद भी अल्लाह से इश्क करना है ॥ इश्क का अंधा सब कुछ देख सकता है क्योंकि उसको किसी दूसरे  में कोई खामी, कसर, कोताही या खराबी नजर नहीं आती है ॥ (Love is blind but that blindness is the height of seeing.)

गुरु नानक साहिब –नदानी यह दुनिया व फ़ानी मुकाम ॥ तूं खुद चशम बीनी है चलना जहान॥   हर वकत बंदे न तू खिदमत विसार ॥ मस्ती और गफलत में बाज़ी न हार ॥ दुनिया का बाजार बड़ा अहमकाना (ignorant) और काबिले तबाही, फ़ानी या आरज़ी है temporary है ॥ ओह बंदे उस मालिक से इश्क या खिदमत से मुंह मत मोड़ना॥    

हाथरस के संत तुलसी साहब भी यही कहते हैं की “ये राहे- मंजिल इश्क है” इसका मतलब रूहानी रास्ता भी इश्क है  और मंजिल भी इसकी इश्क है ॥ आगे कहते हैं “मंसूर, सरमद, बु-आली और शमस, मौलाना हुए पहुंचे सभी इस राह से जिन्होंने दिल पुख्ता किया” ॥ ये तो एक बहुत बड़ा ऐलान  है के दुनिया के अज़ीम सूफी हज़रात  मंसूर -अल हलज, सरमद जिनको इश्क की खातिर फांसी के तख्ते पर चढ़ा दिया गया और बु-आली कलंदर जिसने उस परवरदिगार के इश्क में पानी में अपना जिस्म गलतान कर दिया॥ शम्स तबरेज और मौलाना रूम-- मुरशिद और मुरीद—की आपसी इबदात, कुर्बत, नजदीकियों   —की वजह से शमस का भी गला काट दिया गया॥ और फिर  मौलाना रूम ने अपने मुरशद के इश्क में अपना सारा फलसफा शरिया से इश्क  में बदल दिया॥   

केई सूफिआन और संत महात्मा “वजूद की हयात” से नजात या संसारी ज़िंदगी से मुक्ति पाने के लिए “आबे-हयात” के लफ़्ज़ का  जिक्र करते हैं ॥ इसको nectar of immortality भी कहा गया है॥ जिस को पीने के बाद इंसान का आखरीयत का सफर फ़ना में होता है और 84 की गर्दिश से आजादी मिल जाती है॥ अमृतसर ( अमृत का सरोवर या अमर होने का सरोवर ) वोह जगह है जहां खुदी से निजात मिलती है ॥ यह कोई बाहर का ईंट, पथर, पानी का सरोवर नहीं है --- पर एक मिसाल के तौर पर समझने के लिया है ॥   

आबे -हयात कोई जाहरी, बाहरी या गैब रूप का पानी नहीं है ॥  असल में “इश्क हकीकी” में अपनी हस्ती को नसतो-नाबूद करना ही “आबे -हयात” है ॥ ऐसा इश्क में आशक और माशूक की त्वहीद(oneness)  हो जाती है, दुई का एहसास खतम हो जाता है॥  कुफ़र -ईमान- यकीन- बुत- बुतखाना- हरम  या शिरक की सारी बहस “आबे -हायती -इश्क” में खत्म हो जाती है ॥  

मैं अजल से बंद इश्क हूँ , मुझे जहदो कुफ़र का गम नहीं ॥

मेरे सर को दर तेरा मिल गया , मुझे अब तलाशे हरम नहीं॥

मतलब –इश्क को इश्क की मंजिल मिल गई और रूह का हायती सफर खतम हो गया ॥ 

 

“मंसूर अल हलज”, जिन की “अनल हक” की  मुबारक नसीहत अपने मुरीदों को इश्क की थी, कहते हैं

कहे ‘मंसूर‘ मस्ताना, ये मैंने दिल में पहचाना,
वही मस्तों का मयख़ाना, उसी के बीच आता जा I   

बाबा बुल्ले शाह भी कहते हैं कि जब मेरे को इशक की रमज़ समझ आ गई तो मैं और तूं का  झगड़ा ही खत्म हो गया॥  मतलब के उस खुदा के सिवा मुझे कुछ नजर ही नहीं आया॥  ये इश्क कि  बहुत बड़ी करामात है ---

जा मैं रमज़ इश्क दी पाई मैंना तोता मार् गवायी

अंदरू बाहरों होयी सफ़ायी जिस वल देखो यारो यार

 

शमज़ तेबरेजी ने खुदा के इश्क के बारे बहुत इशारे किया हैं,  मसलन –जहां इश्क है वहँ दर्द भी लाज़िम है ॥ जिस्मानी सफाई के लिए रोज़े और तोबा की जा सकती है पर रूह के ऊपर जो  मन की गलाजत के परदे पड़े हुए है यह सब इश्क, खिदमत और इबदत से ही नकारे किए जा सकते हैं ॥  

 

नफरत भी इश्क है क्योंकि जिस से को बंदा नपसंद करता है या दुश्मन समझता है  उसके बारे में वोह बहुत सोचता है और उसमे मुब्तला रहता है॥ जो लोग किसी की मुखालफत करते है , वोह भी इसी सोच में रहते हैं के दूसरा आदमी मेरे ख्यालों से क्यों नहीं सहमत होता ॥  

 

सूफी और संत यह भी समझाते है कि खुदा की रजा या मंशा में खुशी खुशी रहना बहुत वाजिब जरूरत है ॥ गुरु नानक साहिब कहते हैं --- किव सचिआरा होईऐ किव कूड़ै तुटै पालि ॥

हुकमि रजाई चलणा नानक लिखिआ नालि ॥१॥ मतलब कि हकीकत का एहसास कैसे होता है और दवेत या दूजे भाव या माया से (जिसको गुरु साहिब ने कूड़ कहा है ) ज़हन को  कैसे बे-दखल किया जा सकता है ॥ मुकमे हक  या सचखंड  के लिए गुरु साहिब ने एक ही तदबीर बतायी है ---- कि उस खुदावंद के एहसास के लिए उसकी रज़ा,मौज से जो  हालात उसके हुकम या इस्म-ए -आज़म या नाम की वजह से ज़िंदगी में आते हैं या आएंगे , उनको अल्लाह की रहमत या बखशिश समझ कर शुकरने से कबूल कर लेना चाहीये ॥ इस तरह की कबूलियत अपनी हस्ती को नासतो-नाबूद करने से आती है ॥ इश्क ही एक ऐसी तरीकत है जिस से कि बंदा अपने वजूद को फ़ना कर सकता है ॥ क्यों कि मुकामे इश्क में ही दुई दूर होती है -------मैं, तूं , हम, वोह, तेरा, मेरा का अंदेशा खत्म होता है ॥ मिर्जा ग़ालिब ने इस को अपनी गजल में ऐसे लिखा है  -- हम को उन से वफ़ा की है उम्मीद, जो नहीं जानते वफ़ा क्या है॥ खुदा के इश्क से बे-वफ़ायी ही इंसान के दर्द की वजह है ॥

 

 

INSAAN ASL MEIN KYA HA इंसान असल में क्या है

 

INSAAN ASL MEIN KYA HAI ---

इंसान असल में क्या है ? इंसान अशरफ-उल-मखलुकआत  है ॥ खुदा ने इसे top of the creation का दर्जा दिया है॥ यह जमीन, दरखत, पहाड़, सूरज, चाँद, आसमान, पानी के झरने, नदियां, समुंदर  किस के लिए बने  हैं? सूरज दिन को क्यों हरारत देता है? चाँद की रोशनी और रातें किस के लिए ठंडक देती हैं? यह सब क्यों होता है? सोचा है कभी ?  कायेणात की सारी खूबसूरती , कएनात का सर तमाशा इस लिया बना है ताकि इंसान आराम और सकून से रह सके और रब का शुक्र अदा करे ॥ लेकिन इंसान नशुक्रा है ॥ आंखे होने के बावजूद देखता नहीं  , कानों से सुनता है पर ध्यान नहीं देता॥ हमारी एक सांस बंद हो जाए तो किस्सा तमाम सारा॥ इस के बावजूद भी हकीकत को नहीं मानता ॥ अल्लाह को याद नहीं करता, खुद को तकतवार समझता है॥ दुआ यही करनी है कि अल्लाह हमें शुक्र करने वाला बनाये ॥ 

 

HUMAN IGNORANCE AND ITS VASTNESS

 

ASTONISHING IGNORANCE

The universe is matter expanding into nothingness, which is what Einstein thinks of Cosmos. The questions now being debated are whether there are parallel or multiple universes?? And what is that nothingness?? Theoretical physicist Stephen Hawking earlier maintained that we know Reality through theories only. Later, he argued that God did not create the universe, and the "Big Bang" was an inevitable consequence of physics laws. But what is that Bang?? Nobody has the concept of that Bang except for a theory.

Professor Michio Kaku, who teaches physics at City College New York, clarifies that with all the theories working of only 4% of the visible or felt Creation could be known. The balance 96% realm of visible/ invisible, is unknown and unexplained. Note the word "theory" ----something that has been thought of and could be modified by future revelations. The tacit admission is that science has its limitations in understanding the working of the Reality

Even if 4% is 'said to be known' by "theories", it can be safely surmised that it may be a questionable figure, and even that known fraction could be 4% or less!! The moot point is that if all the mortal beings, the wise ones, scholars, philosophers, intellectuals, scientists, and theorists do not understand the Creation's origin and operation, then what is the level of understanding of an ordinary individual? That would have to be expressed something like 0.00000000000…%. How can we claim to be the right decision-makers? How can we be objective or rational, or logical when 96% of matter or antimatter is unknown. That proves that all of us are 'circumstantial' decision-makers or are 'judgmental' depending upon the time-space configurations where there is a preponderance of illusion and ignorance

The mystical view is that Reality cannot be even understood by Gyan yoga, Dhyan Yoga, or Karm Yoga (through yogic practices leading to attainment of knowledge, meditative concentration, and good Karmas.) Mystics who are personified of the "light shineth in darkness" experience Reality but can not give it an outer expression. They are just awed by the Majestic Vision and complexity of this Grand Play. They become silent on the why, when, where, beginning, and end of what we call Reality. The simple answer provided by them is that --The One Who has created only knows about it.

How can we judge others in a state of ignorance? Mystics comment, "Yet you-- (oh man) the self-condemned, how would sit on judgment over men who are like you, already self-condemned. How horrible the judges and the judgment"? That is why the Bible says—"Judge not, lest ye be judged."

The situation is comparable to a blind leading the blind!!! There is a prayer in Sanskrit---Oh Lord, lead me from Darkness to Light. It just remains a verbal prayer for the majority of human beings. Men of wisdom realize that they are in darkness and can only "pray" for the Light

Alas, man is so feeble and helpless in his Awareness. Yet man arrogates himself with the ego of all-knowing. He acquires or understands through a series of incidences that unfold as per the fated destiny; he names it as knowledge. How gross his ignorance is!!

WHO CREATED GOD

 

WHO CREATED GOD?

CONVERSATIONS BETWEEN HE (AN ATHEIST) AND I (THEIST)

ADAPTED FROM THE PUBLISHED PAPER OF SHEIKH MOHAMMAD AL-GHAZALI

---------------------------------------------------------------------------------------------------------

Here is the text of the conversation:

"He (i.e., my atheist friend) said: If Allah created the universe, then who created Allah?

I replied: With such a question, or more likely, objection, you emphasize that everything must have a creator!

He said: Don't take me through mazes; just answer the question!

I said: You do believe that the universe was created without a creator; i.e., It is the same question... why do you believe yourself when you say it while belying others when they believe stick thereto?! Moreover, if you think a creator who has no creator of himself is a myth, then a universe without a creator is a myth, too, according to your own logic!

He said: We live in this world and feel its existence and thus cannot deny it!

I said: Who asked you to deny the existence of this world? When we take a taxi or boat or an airplane on a specific route, we do not question the car's existence, for example, instead, we might ask: does it run by itself or there is a skillful driver behind the wheel?! Hence, coming back to your question, I may say: your question is self-refuted. You and I admit an actual existence; no one can deny this. You claim that it has no beginning in relation to the matter, while I believe it has no beginning in relation to the creator. So, if you want to ridicule an existence with no beginning, you should ridicule yourself before ridiculing the people of faith!

He said: Do you mean that the two parties have the same presupposition?

I said: I will elaborate on this only to reveal and expose the void allegations on which atheism depends. The presuppositions are not the same as far as the two parties (i.e., the believers and the disbelievers) are concerned.

Consider this; you and I are looking at an erect palace; I believe that an architect has built it with the eye of an expert. You believe that some wood, steel, stones, and paint have gathered by themselves and on their own and in a specific fashion and built that palace for human beings to dwell therein.

The difference between our views is that if we find a satellite that orbits in the outer space, you would say it was launched by itself and without any supervision or direction from anyone. While I would say: it had to be launched by an administrative supervising mind...! The presuppositions are not the same. To me, it is the inescapable truth, while it is to you the doubtless untruth".

By rejecting the blind imitation and invalid logic, our age's atheists can also experience the light of reason through discriminative rationality.

A FEW WORDS ON MYSTICISM --कुछ लफ़्ज़ रुहानीयत पर

 

कुछ लफ़्ज़ रुहानीयत पर

हर रूह या आतमा अपने असल को पेहचनाने की चह्वान होती है॥  इसको “हुबल वतनी” – the yearning for the Real Abode of the Truth भी कहा गया है ॥

इंसान अपनी ज़िंदगी में अलग अलग तरीक़ात से इस जदो-जहद में लगा रहता है और कभी कभी पशेमान भी हो जाता है ॥ एक तरीका यह है आदमी पर्मातामा यानि खुदा की इबादत में मसरूफ़ रहे और अपने अमलों को बेहतर करने पर तवजो दे॥

क्या सिर्फ अछे कर्म या अमल उस पेरमेशवर या अल्लाह की इबादत या पूजा के लिए  काफी नहीँ हैं, जिस से कि हम उसका दीदार कर सकें या पहचान कर सकें॥  यह रास्ता भी आज़माया जा सकता है, और इस से हमें अपने किरदार को नेक बनाते हैं और पर्मातामा की खुशी पराप्ती होती है॥

दूसरी सोच यह है नेकी के साथ, उस खुदा की असली इबादत उससे मुहबत करने से होती है// इस मुहबत को भक्ति या याद या समरण  के जरिया से हासिल किया जा सकता है// कहा जाता है you become what you love as the love eliminates the distinction between the lover and the Beloved.

इसको सूफियान अंदाज में “इश्क हकीकी” माना जाता है जिस में मशूक और आशक एक हो जाते हैं ॥ मोहबत को माशूक की दात माना जाता है और नज़ारा या मंज़र यह है कि आशक सोचता है वोह महबूब मोह की मुहबत में मुबतिल यानि मस्त है॥  (Love is the gift of the Beloved and not that of the lover.)

दुनियावी इश्क को “इश्क मिजाजी” कहा जाता है जो कि वाकयात और वक्त से बदलता रहता है॥ जब कि इश्क हकीकी बड़ता जाता है और विरह में बदल जाता है// जब मन और जिस्म के हालत  खुदा के विरह से एक जनून की सोच बन जाती है  और फिर  पेरमेश्वर अपनी “कबूलियत” बख्श देता है तो इंसानी जामे को दुनिया में आने का काम पूरा हो जाता है//

रूह, “हक” यानि हकीकत, या सच, में फ़ना हो जाती है अद्वैत भाव या तवहीद की समझ आ जाती  है ॥The duality ends and experience of the Union is attained as if there was never a separation.        

SHARIA AND ISHQ--शरिया और इश्क

 

शरिया और इश्क 

इन्सानी फितरत इतनी कमज़ोर है कि यह शरिया की शिकार बहुत जल्दी हो जाती  है // इस वजह से इंसान की इबादत रूहानियत से दूर चली जाती है// हयात (जिंदगी का सफर) से निजात पाने का रास्ता रूहानियत में है –शरिया तो  इस जिंदगी और आने वाली जिंदगी के मसले को और पेच्चीदा बना देती है//

एक शायर लिखता है “मौत क्या  एक  लफ़्ज़-ए-बे-मानी,  जिस को  मारा  हयात  ने  मारा”(–मतलब ‘जिंदगी की परेशानी आदमी की असली तकलीफ है, पर मौत का नाम तो ऐसे ही बदनाम है’)

शरिया क्यों हावी हो जाती है? इस की वजह-- हमारा माशरा भी है, मां-बाप की तर्बीयत, आलमी लोगों की सोहबत और दबाव (अपनी पैरोकारी बढाने  के लिए) और मज़हबी किताबों का गलत तर्जुम्मा करना //

जब तक शरिया तरक नहीं हो जाती और मुरीद, मुस्र्शिद के बताये तरीकात पर अमल करके खुदाई इश्क के रास्ते पर नहीं चलता, हयाते सफर से छुटकारा नहीं मिल सकता// वारिस शाह इश्क के बारे कहता हैं – असली मर्द वही है जिसने इश्क की दर्द को सहा है और उसने ही खुदा की रहमत से हयात से निजात पा ली //  

अव्वल हमद ख़ुदाय दा विरद कीजे, इशक कीता सू जग्ग दा मूल मियां ।
पहले आप है रब ने इशक कीता, माशूक है नबी रसूल मियां ।
इशक पीर फ़कीर दा मरतबा है, मरद इशक दा भला रंजूल मियां ।
खिले तिन्हां दे बाग़ कलूब अन्दर, जिन्हां कीता है इशक कबूल मियां ।

(अव्वल=सभ तों पहलां, हमद=सिफत, विरद=सिमरन,ज़िकर, मूल=जड़्ह,
बुन्याद, नबी रसूल=हज़रत मुहंमद साहब, रंजूल=रंजूर,ग़मनाक,
मरतबा=पदवी, कलूब=दिल, बाग=दरवाज़ा;)

 

 

  शरिया और इश्क (part 2)

शरिया और इश्क में बहुत फर्क  है//

हजूर महाराज जी शरिया को “म्यान”, और इश्क को  रूहानियत की  “तलवार” कह कर समझाया करते थे//काम तलवार ने आना है न कि म्यान ने // इश्क इन्सानी हस्ती को नासतो -न-बूद करता है, शरीअत इन्सानी वजूद की मस्ती में मुब्तला(फंसी) रहती है //शैरिअत आँखों वाली हो कर भी अंधी है, पर इश्क अँधा होता हुआ भी उसकी बीनाई काबिले तारीफ़ है क्योंकि इश्क में नुखस देखने की ताकत मौजूद नहीं है // 

शरिया का ताल्लुक मज़हबी है और इश्क बेमज़हबी// शरिया दिखावे और दुनिया की शोकीन है, इश्क एक ज़हीन परदे में रहता है// शरिया, आलम और फाज़ल लोगों की जागीर है, पर इश्क अरीफीन के एक  हर्फ़ (अलिफ़-अल्लाह) में लामह्दूद है// शरीअत मज़हबी किताबों की सोहबत करती  है और इश्क “मुर्शिद- ऐ- कामिल” या “अपने सुल्तान –उल- अरीफीन”  के ख्याल में गुम सुम है// शरिया खुदी को बुलुंद करती है, जब कि इश्क खुदी को मिटाता  है // शरिया में बाहरी पहरावे की जरूरत है, इश्क अपने आप में ज़ीनत है//

इश्क में खुदा का खोफ, मुहब्बत के शौक की निशानी है // शरिया माशरे से खौफ ज़दा है// इश्क में खुदा का इस्त्कबाल ज़िक्री, फिकरी, बातीनी या अंदरूनी  है और शरिया में खुदाई इस्तकबाल बाहरी, ज़ाहिरी और नफल नमाज़ी है—(आज़ान,घड़ियाल,कीरतन,जप-तप,पूजा-पाठ, रोज़ा-व्रत, वजू-इसनान - वगेरा //) इश्क में दिल के दर्द की पीड़,आँखों में आंसू, विरह की तनहाई और हिजर की तड़प है // शरिया दुनयावी शुहरत में महफूज़ रहती है//

इश्क की बंदगी “खुदाई रज़ा” में खुश और राज़ी रहना है, जब की, शरिया की बंदगी “अपनी रज़ा” में राज़ी रहना// इश्क “हर मंजर” ख़ुशी से शादमान  है –चाहे दुनिवी या रूहानी, और शरीअत “न्फ्से-इज्ज़त” को पसंद करती है//

इश्क खुद को “कुर्बान” करता है, पर शरीअत महज़ब के नाम पर “क़ुरबानी” लेती है // इश्क में इखलाक, सदाकत, रहम, मुहब्बत, खलूस, वहदत है// शरिया “पाक रूहानियत” पर जाबर जैसा जुलुम करती है और इन्सानी माशरे को आपस में बाँटती है// 

मनसूर , ईसा, शम्ज़ ,रूमी, सरमद, गुरु अर्जन, गुरु तेग बहादुर,--सब अनल- हक के इश्क की वजह से शरिया की देहलीज पर कुर्बान हो गये, अमर हो गाये, लासानी और लाफ़ानी हो गये//

इश्क आबे हयात है और शरिया हेरान है//                  

     

 

YEH ISHQ NAHIN ASSAN----GHALIB

 

YEH  ISHQ  NAHIN ASSAN----

 

In moments of reflection, more profound meanings of fleeting thoughts emerge. At different times and in various states of mind, many other interpretations of the same thoughts surface. Just take this Urdu couplet by Ghalib----

 

YEH  ISHQ  NAHIN  ASSAN  ITNA  TO  SAMAJH  LEJEEYE

EK  AAG   KA  DARYA  HAI  AUR   DOOB  KER  JANA  HAI

Please understand, the game of Love is not a child's play. It likens crossing an ocean of fire by drowning in it (to meet the beloved).

 

A young man will be elated to read these passionate lines of Ghalib. While recalling this verse, a Wiseman will tread carefully in Love, knowing that attachment generates a lot of pain and sorrow. The one who has been in Love will acknowledge these lines to be true.

 

All of us also believe that Love is the need and necessity of human life. Love is an ocean of bliss; hatred is a punishment to one's self. Love provides a great relief to those who have been cared less. It is the same emotion that makes us cherish the Divine.

 

Cynics and critics comment that this 'romance' is all hogwash, sort of fairy-tales, poetic imagination, and diversion/dissipation of entropic energy. Heer-Ranjha, Sassi-Pannu, Romeo-Juliet, and many other die-hard lovers vanished in pain with no gain.

 

 

How would a mystic mind interpret Ghalib's lines?  Perhaps something like this ----Love transcends both physical and abstract— it demolishes all those who are involved in this play. When lovers pass through an ocean of fire, nothing survives. The lover and the beloved vaporize in the flames of fire. Now somebody must answer this ---- if Ishq is the negation of existence, then who can describe what Love is!!

 

If 'you' and 'me' survive in the game of Ishq—it only represents something else—infatuation, desires, I-ness and ego, etc. ---but not Love.

 

None can, however, decipher the mood in which Ghalib wrote the above lines or left the option open for his readers' imagination. But he made a point---that total surrender and self-annihilation  (doob ke aag ke darya se jana) are the prerequisites of Ishq in Ruhaniaat.

 

 

 

 

DIFFERENCE BETWEEN REVEALED AND REASONED UNDERSTANDING

DIFFERENCE BETWEEN REVEALED AND REASONED UNDERSTANDING

DIFFERENCE BETWEEN REVEALED AND REASONED UNDERSTANDING

Mystics speak what is "revealed," to them by the Divine, while the "reason" relies upon logic of mind and Science.

 Kabir/ Guru Nanak Sahib and Prophet Muhammad (PBUH) state the following revelations about God.

          1.         कह कबीर हम धुर के भेदी हुकम हजूरी लाये—कबीर 

          2.         जैसे में आवे खसम की बानी तेस्ड़ा करूँ ज्ञान वे लालो—गुरु नानक 

          3.         ला इलाही इल अल्लाह मुहम्मद रासुल्लाह—मुहम्मद साहिब 

Mystics who were blessed a communion with Him passed on their experience to serious seekers and gave them the technique of experiencing the Lord. The disciples of such mystics have authenticated the experience of their Master Mystic, and that is re-verified by their followers. Followers of Jesus also endorsed the "Word" as the primal creative power like other Saints of the highest order.

Some of the Sufis mention a certain level of revelations, yet they admit that there could still be a higher level of spiritual surprise to which they are not exposed so far.

There are references in Judaism, Christianity, and Islam of Divinity that God communicated through Archangels like Gabriel. In Hinduism, Braham's revelations—the Mind world-- have been conveyed via Krishna—an incarnation of Vishnu in Bhagwat Gita. Likewise, mythological narratives (Ramayana, Mahabharata) are also instruments to transmit mystic knowledge through Rishis, Munnis, etc.

Likewise, reading, translating, and interpreting Holy Scriptures is subject to personal understanding rather than the Mystics' Truth. Unless the experience is provided by Divine touch, which is above the realm of mind, they are deemed subjective by the Highest Order saints.

Philosophers and scientists speak about God as an energy that has been converted into matter; convertibility of matter back into energy; Big Bang theory for the beginning of Creation; understanding about laws of Nature, determination of facts about atoms/electrons other known and unknown particles; study of planets and origin of life from amoeba, etc. Theologians and scientists have attempted to explain the deeper aspects of time and space by distinguishing between the transient and elusive aspects of life, including humans. Are concepts of time and space absolute or relative? They appear to be absolute but are relative in the real sense.

Socrates spoke about "know thyself," and Plato and Aristotle further elaborated his ideas through logic. Consciousness cannot be seen in the brain, and theories of consciousness have evolved. Galileo confirmed the roundness of earth and details about other planetary configuration; Newton confirmed gravity, action, and reaction; Edison about electricity; Einstein about theory of relativity and energy/matter relationship, speed of light; Planck about energy carried in light/ photon. One of the most famous quotes of Planck –

"Science cannot solve the ultimate mystery of Nature. And that is because, in the last analysis, we are part of the mystery that we are trying to solve. An experiment is a question that Science poses to Nature, and a measurement is the recording of Nature's answer.  We have no right to assume that any physical laws exist, or if they have existed up until now, that they will continue to exist similarly in future". 

So true –man itself is a Mystery—despite so much advancement in medicine and medical. And man is trying to resolve the Mystery of Nature. How can a mystery decipher yet another mystery? This is the most significant limitation. Can man alter it if Nature has determined speed of light at 300 000 000 meters per second (300 million m/sec)? If one revolution of the earth around the sun is in 24 hrs or the inclination of the earth is about 23⁰ or the distance between earth and sun is 150 million km or average body temperature is 36⁰ Celsius or the water is made of H₂O that is of two parts of Hydrogen and one part of Oxygen gas—these are physical laws as of now. Man can measure them but cannot modify them. Neither man can imagine that these parameters will be perpetual in the future. Nature at its will and command can adjust them. Man cannot know the future. It is estimated that Man's complete knowledge from the inception of the Universe till now is about 4% of the Cosmic Reality.

Based upon the essence of quotes of Planck –it can be safely concluded that revealed understanding is superior to the reasoned understanding—as the latter may change any time.  Guru Nanak Sahib in Jap Ji declares  सोचे सोच न होवई जे सोची लाख वार –by thinking, he cannot be reduced to thought, even by thinking hundreds of thousands of times. 

That is why Baba Bulle Shah says—

इल्मों बस करीयोंओ यार इको अल्फ तेरे दरकार

 

 

REASONS AND REVELATIONS IN SIKHISM

 

 REASONS AND REVELATIONS IN SIKHISM

The subject of “Reasons and Revelations” is as ancient as Indian Vedas and Upanishads, Greek ideologies of Socrates, Plato, Aristotle, Christian beliefs of Thomas Aquinas, and Islamic Sufism of Ibn-Arabi, Ibn-Sina, and Imam Ghazali. 

Sikhism has also amplified the same narrative of the difference between experiential Reality and intellectual discourse. Reason or logic must be supported and verified by inner experience. Otherwise, the validity of reason remains suspect.  

 

There is a perennial desire to grasp Reality both by reasoning and other experiences of inner and outer dimension. The attempt by the seekers to realize the Truth may lead to diverse conclusions ---right or wrong. Most aspirants have relied upon the guidance of ancient and contemporary holy scriptures, their translations, and interpretations to appease the mind’s curiosity. Others have attempted to follow some borrowed or self-styled techniques to gratify their unknown-ness.

The the human body, where the soul resides, is the prime instrument of satisfying the aspirational Truth. This frame of flesh, bones, nerves, and tissues is the only tool for inferring and conceptualizing what is read or felt inside and outside—as God made man in its own image.

A straightforward but crude paradigm of “revelation” could be with an individual’s dream state when one loses all sense of time, space, discretion, and reasoning in asleep. The words and images seen in dreams cannot be deciphered in the waking state. The transcendental revelation is also an awareness in the conscious state where words cannot express the experiential Reality of time and space.

It is easier to apply logic and rationality with the limited sphere of influence of mind and senses. Understanding mysticism is, however, a blessed realization of the highest consciousness. The awareness at different states of consciousness can vary, leading to an assortment of ideas and reasoning. For example--

a)      The concept of reincarnation is a subject of revelation and reasoning. Hinduism and Sikhism speak about 8.4 million species for reincarnation, while Christianity and Islam have different views.

b)      This world appears to be real as per reasoning but an illusion or Maya as per the Reality’s realization.

c)      In Love --- there is total annihilation of self—where there is neither any perception of revelation or reasoning.

Scientific reasoning presupposes the existence of five elements of the creation-- namely fire, earth, water, air, and ether. However, that does not mean that Science understands the totality of attributes of these elements gifted by Nature. And besides, the human mind is programmed to classify ideas and events in the silos of good, bad, and ugly based on an inadequate understanding of Reality.

Einstein has also acknowledged that what we understand is based upon the present level of consciousness. With an altered or higher realm of awareness, the line of reasoning and facts may change. Reason is amenable to re-reason and unreason, while the highest state of revelation is eternal and immutable.

Another scientist Planck has observed that Science can only measure but cannot question or challenge or alter that measured reading parameters. Light of speed can be computed as 300million m/sec, but Science cannot increase or decrease it. God and Man are both a grand mystery. One mystery can’t comprehend another mystery.

Revelation can come in any form, but it isn’t easy to verify whether that is revelation and not merely an imagination. Divine communication comes in ways unusual and not necessarily amenable to ordinary investigations. Then the concern arises -- what is the stage of ultimate Reality –Braham or Par-Braham or beyond. The mystical world is full of multiple ambiguities that cannot be deciphered unless there is a proven guidance and Grace.

 

HINDUISM

1.      The author mentions that VEDAS, UPANISHADS, GITA are shrutis or smritis. Shruti means what is heard, and Samriti means what is remembered. It is the knowledge that is conveyed verbally to others and then written. Or the understanding memorized by someone else and then penned down. That does not relate to the direct experience of the seeker.

 

2.      Vedas speak about Karam Kand or ritualism, sacrifices, and invocations for spells and charms –mostly for material gains.

 

3.      On the contrary, Upanishads condemn rituals and sacrifices and yajnas.

 

4.       The Brahm to which Vedas and Upanishads subscribe is an intermediate mystic realm and NOT the ultimate Reality of Sikhism.

5.      Up-ni-shad-ik--- Up means to sit near; ni means totality, sadh means the  Guru, from whom the mystic experience of IK or One is to be acquired. The necessity of the Guru is enshrined in the Upanishads[1].

 

6.      Upanishads are monotheistic, while Vedas are polytheistic—worshipping and propitiating deities, gods, and goddesses.

 

7.      Upanishads consider lower knowledge as reason and higher knowledge as revelation.

 

8.      Gita has the four-fold conception of revelation. One, God resides in His creation. He is veiled in the manifestation; second, when God-head incarnates into the form of human being; the third is when the seeker ascends to God, experiences His divinity, and resides in Him. The fourth is when this experience of divinity of wisdom is conveyed to the world in words or language.

 

9.      The emphasis on action (karma) in the Gita has often inspired some comparison of its message with Sri Guru Granth Sahib’s teachings, the Sikh scripture.

 

10.  Hinduism is essentially a mixed bag of reason and revelation. It is exceptionally challenging to discriminate between what is reason and what is revelation. Reason has been employed to understand revelation in the scriptures.

 

 

CHRISTIANITY

 

1.      Jesus is considered an incarnation in flesh and Divine son of the Father (God)  who is the “Word” or Divine spirit. Jesus is the physical manifestation of the Revelation of the Reality.

 

2.      Jesus redeems his believers on the day of judgment.

 

3.      In Christianity, some thinkers are ardent champions of reason, and according to them, there is no limit to ‘reasoning” capacity. But others doubt even the limited capacity of reason. The contrarian view mentions that there are many things and truths that lie beyond the power of reason.

 

4.      It is held that the Bible was written by Jesus’s followers and not by Jesus. They were not systematic theologians but the men of spiritual devotion and moral obedience. Therefore, the Bible needs to be interpreted by reason.

 

5.      The Christian scholars explain revelation from three perspectives: in Nature, in mystical experience, and historical events. The revelation is made to guide man on-- how to experience salvation.

 

6.      Thomas Aquinas, an Italian philosopher and a catholic priest of the 13^th century, believed in two types of individual revelation from God, general revelation and special revelation------

a)      In general revelation, God reveals himself through his creation. At least some truths about God can be learned by the empirical study of Nature, physics, cosmology, etc., to an individual.

b)      Special revelation is the knowledge of God and spiritual matters, which can be discovered through supernatural means, such as scripture or miracles, by individuals. Direct revelation refers to communication from God to someone.

 

7.      Like Islam, Christianity does not endorse reincarnation or transmigration of the soul but believes in hells and heavens.

 

 

 

ISLAM

 

1.      There is no god but God, and this Truth or Haq is revealed to Muhammad as God’s prophet. This Truth is immune to any reasoning.

2.      Holy Quran was revealed to Prophet Mohammad through the angel Gabriel ( implied as the Word of Christians, Nad of Vedas, Shabad or Nam in Sikhism or Ism-e-Azam of Sufis).

3.       Islam preaches that the entire creation and the man are nothing but the diverse projection of God and entirely dependent upon Him. For such a realization, a prophet is needed who has gained the Divine awareness.

 

4.      Sufism is a mystical dimension of Islam that relies solely on the inner realization[2].

5.      Sikhism appears to have interacted with the Sufis traditions in Islam to some extent. [3]

 

6.      Socrates and Aristotle’s Greek philosophy deals with the intensity of logic. In those times, their writings diverted Islamic profile from revelation to reasoning.

7.      The spirit of free inquiry that accompanied the Greek philosophical awakening constituted a grave fundamental threat to many basic Islamic beliefs.

8.       Finally, Imam Ghazali (1058-1111) demanded unconditional surrender to the Truth in Koran’s revelation. Islamic mystical intuition was recognized along with reason and revelation “as a channel by which Islamic verities are conveyed to the followers”.

9.      Islam is not divorced of reason. Reason has been considered a means to understand revelation.  It has given birth to many movements within Islam, which also prepared a way for different streams of Muslim philosophies.

10.  Islam does not believe in reincarnation ---but in hells or heavens or transit period of limbo before returning to God. However, some Sufi sects lend support to the concept of reincarnation, like Hinduism and Sikhism. This subject defies reasoning and can only be rationalized by the highest state of revelation.

 

 

SIKHISM

 

1.      Guru Nanak Sahib was the founder of the Sikh faith. The first word uttered by him –EKO—in Jap Ji confirms his revelation that all that exists or does not exist is the projection of the ONE.

2.      That One is known by Satnam or His NAM is the Truth—eternal and immutable, beyond the concept of time and space.

3.      There is no second or duality. The perceptive multiplicity or dualism is an illusion.

4.      God has neither any beginning or an end—that is another inner realization contrary to reason.

 

5.      God created Himself and is self -sustained without any supporting power. Logic cannot fathom it.

6.      All revelations can be experienced through the Guru’s Grace and living in the Divine will or His Hukam—an Arabic word that occurs as derivative Haqq, Haqeeqe, Hakim, Haqeeqat.

7.      Doctrine of Hukam is cognitive, intelligent, and just in all respects. It can be construed to Rit of the Vedic System. Hukam is omnipresent and omniscient.

8.      Through the Grace of God and the Guru, the mind turns away from the sensory knowledge towards inner seeking of the higher knowledge made possible through mental detachment.

9.      The ascension of consciousness starts in the human body from Dharm Khand (this physical plane), Gian Khand (Realm of Knowledge), Sarm Khand( Domain of effort), Karam Khand (realm of Grace), and Sach Khand( True abode of the Lord—totality of the Reality) –(Jap Ji Pauri 34-38)

10.  All such revelations are well recorded in Sri Guru Granth Sahib and endorsed by other Gurus and Saints, including Kabir Sahib.

11.  The seeker aspiring for inner revelation is called “Khoji,” and those indulging in intellectual reasoning is named “Vadi”. Moreover "Soch", "vichar", "aql", "sianap", “bibek” are other expressions applied for reasoning.

12.  Jogis, Jatis, Brahmacharis, Rishi Munnis, and all forms of asceticism are categorized as Vadis or Badis who interpret scriptures (Vedas, Upanishad, etc.) without knowing the essence of the Reality. They remain engrossed in Sato, Rajo, and Tamo gunas. Page 920.[4]

 

13.  All forms of ritualism devolve into exacerbating the ego.  [5]  Page 641, Fifth Guru Arjan Dev Ji.

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[1] (The Guru, as per Sant mat and Sri Granth Sahib of Sikhs, has to be living Guru of the current time and place and not seers and sages of the past. Many seekers believe in the Past Gurus, their writings in scriptures as sufficient guidance for spiritualism.)

[2] Islam had come to India a long time before the emergence of Sikhism on this country's religious scene.

 

                 [3] The kalam of Sheikh Farid of Chisti tradition of Sufism is included in the Sri Granth Sahib.

[4] ਸਿਮ੍ਰਿਤਿ ਸਾਸਤ੍ਰ ਪੁੰਨ ਪਾਪ ਬੀਚਾਰਦੇ ਤਤੈ ਸਾਰ ਨ ਜਾਣੀ ॥

The Simritees and the Shaastras discriminate between good and evil, but they do not know the true essence of reality.

ਤਿਹੀ ਗੁਣੀ ਸੰਸਾਰੁ ਭ੍ਰਮਿ ਸੁਤਾ ਸੁਤਿਆ ਰੈਣਿ ਵਿਹਾਣੀ ॥

The world is asleep in the three modes and doubt; it passes the night of its life sleeping.

 

 

 

[5] ਪਾਠੁ ਪੜਿਓ ਅਰੁ ਬੇਦੁ ਬੀਚਾਰਿਓ ਨਿਵਲਿ ਭੁਅੰਗਮ ਸਾਧੇ ॥

They read scriptures, and contemplate the Vedas; they practice the inner cleansing techniques of Yoga, and control of the breath.

ਪੰਚ ਜਨਾ ਸਿਉ ਸੰਗੁ ਨ ਛੁਟਕਿਓ ਅਧਿਕ ਅਹੰਬੁਧਿ ਬਾਧੇ ॥੧॥

But they cannot escape from the company of the five passions; they are increasingly bound to egotism. ||1||

ਪਿਆਰੇ ਇਨ ਬਿਧਿ ਮਿਲਣੁ ਨ ਜਾਈ ਮੈ ਕੀਏ ਕਰਮ ਅਨੇਕਾ ॥

O Beloved, this is not the way to meet the Lord; I have performed these rituals so many times.