UNDERSTANDING FROM GURU

Note—about 30 years back, I listened to Jap Ji Sahib Translation of OSHO –Acharya Rajneesh. Almost the entire audio cassette got erased due to inadvertent re recording. But some portion-- 8 minutes of that cassette remained intact. I listened to it in Hindi again recently. And following is its translation in English………

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UNDERSTANDING FROM A GURU—AN EXCERPT FROM OSHO’S DISCOURSE

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For “understanding” from a Guru you will have to be fully prepared and earnestly focused. You will have to practice the art of sitting silently and calmly in front of Him. When you go to Him, leave your head in your home. If you carry your head (intellect), you will not be able to listen to His instructions. Even if you hear, you will not be able to “understand” Him. Your intellect will modify and manipulate everything He says. He will say something and you will understand something totally different. Because the teachings of a Guru are not meant to be listened by the brain. Brain has nothing to do with the message that Guru gives.

When Guru gives his discourse, you do not have to think whether he is right or wrong, correct or incorrect. That is why His sayings are meant to be listened with trust, faith and devotion. Since the Speaker is the Guru, He is saying the Truth. You are not the thinker and the judge to decide whether what He is saying is right or wrong. If you feel that you have to “think” about what He is saying or said, then you are in the presence of a teacher and not a Guru. You are in a school and not in “Sadh-Sang”. In school, you have the liberty to ask what is right or wrong—be a questioner, do a debate and argue.

The purpose of coming to a Guru is that ‘I’ am tired of my own decision making. “I” can no longer reach my conclusions. The purpose of going to a Guru is that “I” am fed up by my own thinking. A stage has arrived that “I” cannot think by myself. “I” am troubled by my own self and that “I” have come to “leave” that self. Briefly, this is a state of “shraddha”---faith imbued with supreme love, respect , gratitude and humility.

You go to a Guru when you are convinced that your own affairs are in a mess. There is no point in going to a Guru, if you still believe that you are a man of wisdom. You are then your own guru and still meant to be a vagrant and a vagabond. You are required to suffer more for sometime with your own doubts, disbelief and suspicions. This means more heat and pain is required to cast you in the right mold.

Go to the Guru only when your self gets fully fatigued and fed up. Going to a Guru with half baked mind is very agonizing. Many go to the Guru, when they are not ready. By lack of readiness-- it means-- they trust their own thinking power. They will analyze whether what Guru has said is right or wrong. They believe they still have the right to choose. Such persons will abide by what they consider is right and reject what they sense is wrong. So they are under the command of their own will. It cannot be called faith and conviction. It cannot be understood even a “surrender”. You have “left” nothing. The objective of going to a Guru is that you are ready to “leave” your own self. Then what Guru is saying or said is the only “right” thing. You have to consider or decide nothing. Only then you will be to “understand” from Him and only with such a heart “understanding” can come.

Sikh is the one who has “understood”. Sikh word is a very loving—it is derived from the Sanskrit word “Shishya”---the one who is ready to “seek” and the one who is “understood” is Sikh. The one who is playing with his own intellect and is not ready to seek, cannot become a Sikh. You can robe/attire yourself like a Sikh—but that solves nothing. You may pose like a Sikh but nothing can be achieved with that posturing. Because to be a “Sikh” is a inner mutation-- a mega transformation of mind and heart.

Says Guru Nanak Sahib –“Matt Vich Ratan Jawahr Maanik, Je Ik Gur Ki Sikh Suni.”

Listening to even thousands ideas is of no avail. But listening about the “ONE” that Guru says means totality of “Understanding”. ---(acquisition of spiritual treasure)

You have listened to so many talks and ideas and nothing has happened. Read so much and still no change is felt. The reason is simple that you have not heard from where it is meant to be heard.

There are two channels of hearing—one from the head and the other from the heart. When intellect hears, duality/multiplicity manifests—it analyses-- whether it is true or false, whether what is said is worth accepting or rejecting. Intellect cannot cross the barrier of ego and arrogance. Intellect considers heart foolish. Intellect can never trust heart. That is why all of you have crushed the heart. Heart cannot be trusted as it may entrap us in crisis in future and for that one may have to pay very dearly.

On the way, when one sees a hungry beggar, heart melts and says “give”—but the intellect says no— let me first make sure that the man is not a swindler or an employed beggar and if he is fit and fine why does not he earn? Intellect will raise thousands reservations and the sentiments of compassion will be buried by the intellect. When love beats in the heart, intellect will promptly pounce that love is a very dangerous emotional happening—oh, man—where you are going! Beware-- be careful-- lest you repent. Love has destroyed many!!

The path of intelligence is wide and safe like a Raj-Path—a royal high way, but the lane of love is circuitous route of a hillock going to the top, where it can get lost in jungles. Reason and logic says-- go ahead where the crowd is moving as that appears to be much safer-- Proceed where all are going.

Love is the lane of loneliness. That is why love needs privacy. It wants to be ‘alone”. Love urges “give all”—intellect will demand application of mind and thought. “First Find”—and then consider about giving (surrendering) will be inner voice of cerebrum.

In this way nothing can be given. Love says surrender, bow your head on the feet and eliminate the self. Intellect will argue how is that possible as this world is full of deceit and deception. In the name of faith and trust many are robbing others.

But just consider what you have that will be ‘robbed’ of. What is that you possess that you will be deprived of? Poverty of mind and thought are your only possessions —and that you are trying to preserve? And if you continue to hear the intellect, slowly but surely the heart starts shrinking and finally it gets crushed—so to say –in pieces. You fail to hear the voice of heart as intellect bolts it with manifold doors. And then when you love, that too happens with the involvement of brain. Just introspect and you will realize that the origin of your love is in the cerebrum. Even if you say “I love thee with all my heart and mind”—but these words are readily pouring out from the power of intellect. When you feel the pulse of your heart, you will find it has no pull, dance, song or vibration.

“Understanding” from the Guru can only be acquired by the heart. That is why Kabir has said that the one who “cuts” his head can only be worthy of becoming a Sikh.

SATSANG DERA BEAS 27.9.2009 BY BABA JI

SATSANG BY BABAJI-- DERA BEAS 26.9.2009
“AAD NIRANJAN PRABH NIRANKARA”
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1) BHAKTI Ik DI KARNI HAI---- Only the One needs to be worshipped.
2) HOR BHAKTIAN DA APNA DYARA HAI—Worship of other Forms have their own domain, “per sachhi bhakti uas ik di hai.”
3) MALIK DE KAYee NAM— Various names of the Lord are outcome of love of the Saints for the Lord. Daswane Patshah Guru Gobind Singh Ji after mentioning about 1200 names called HIM Anami—the One who is name less.
4) BULLE SHAH SAYS---Love is the essence of Bhakti. “Lakh var je karen ibadat, kadi na bane namazi, jad tak pyar na hosi palle, Rab na hove razi.
5) LAFnZA DA HER PhER--- We differentiate between our selves and our religions due to multiple names of the Lord. It is just like playing with the words, without realizing that the Love is the real essence of attaining Him.
6) MANN GHAdANT TAReeKE-- Worshipping the Lord by random conceptulizations of mind may have their own Dyara (Domain)—but not Mukti. In English language there is a saying, “ A little knowledge is a dangerous thing.”
7) GURU GHAR---Has been very open about the realtionship of the soul and the Lord. “Ram mein atam, atam mein ram—cheenas Gur vichara.” That the soul/self and the Lord are intertwined and this can realised by the Gurmukhs by inner introspection. Christ said, “ God made man in His own image.”
8) SANSKRIT —All ancient Hindu scriptures were written in Sanskrit. Brhamins were the only class/caste that was meant to know, read and recite Sanskrit (Shlokas). It was considered sacrilege for others classes to read Sanskrit. Guru Sahibs simplified spiritualism for the common men by doing away with Sanskritzation, writing the scriptures in the prevalant language, making it readily understandable and that is what “Waqat de Mahatama” do. They highlight the deficiencies that hinder the spirtualization at any particular era/ period/time—but do not create any fresh philosophy and religion. Spiritual teachings of all Saints is the same to all castes. “Brahmin, Khashtriya, Vaish, Shudr updesh chow varno ko sanjha”.
9) PARIVAR---Hazur Maharaj Ji described His devoted Sangat as his “Parivar”—family, when asked about details of His father. He mentioned to the English gathering that “just” as His family members are His personal responsibility the same way sangat is also is His family”. Hazur “owned” the entire sangat. It just shows the supreme level that HE placed ordinary mortals like us. We also need to respond to His boundless love, affection and grace.
Note- By narration of the above reference in almost all satsangs, Baba Ji also conveys His love and affection for the sangat.
10) NAM NA DittA JA SAKDA HAI, NA LittA JA SAKDA HAI—This is a way of expression—‘KeHAN DA LeHJA HAI’. The power of nam is prevading in all of us. Gurmukh and manmukh are both at the mercy of Nam, as without nam existence is not feasible. “Mere pritma how jeevan nam Dhaya, bin naame jeevan na thaye, mere Satguru nam dridya”. Dhayna matlab Dhayan vich liyana—means meditative concentration. In Kalyug, Gurmukh have stressed nam Bhakti. Adi Granth says—“Kalu aya kalu aya nam bo nam bo”. Sow the seed of nam in the iron age of kalyug.
11) GURU SHReeR NAHI HAI, NA CHELA SHReeR HAI—Neither Guru is the body nor the disciple is the body. Cremation ground (Shamshan ghat) is the destination of all bodies. Shabd (Nam) is the real Guru or call it-- Guru is the shabd-- that the body’s consciousness has realised. Disciple is that Shabd or Nam (surat) that has to be realised in the body. “ Shabd Guru Surat Dhun Chela”.
12) SHURaaT SHReeR TOn KARNI HAI--- Beginning has to be done first with the bodies. Bodies are the vehicle through which surat of disciple can be in contact or in tune with shabd Guru. THAT is why this human life (body) is so precious. “ Lakh Chaurasi Jun Bhavyee, Maans ko Prabh de vadaaii; Is pauri te jo nar chooka so aye jaye dukh payega”. The evolutionary process has been compared to a ‘SeeDi’... Ladder... And if man falters at the last step of the ladder—that is this opportunity of human life is missed, he has to pass through the excruciating process of lower species. And if one spends a minimum one year in each species—imagine the time that it would take to regain opportunity of human life.
13) AASI SANT MAT VICH KYON AYE---Why we chose sant mat? Because we crave for Spirituality (Roohaniyat) –as distinct from the ritualism of religions. But we are still following the same karam kand. So how have we improved? Parikarma kar lao, matthe take lao, satsang sun lao, path kara lao—palle kuch nahi penna jina chir jo kar rahe haan uas utte vichar nahi karange. Koi karvahee tan nahi paani. Ethe thudi koi hazri ta nahi laga reha.
14) TAPO RAJ, RAJOON NARAK—Jap, Tap, Pooja, Path,Dan, Tirath can give us good Karmas and we can elevate ourselves to position of “Raj” on this earthly plane with position of power, authority, superemacy, wealth at our instant command. That makes us conceited, greedy, arrogant, ruthless and inclines us to evil deeds and we return to zone of hell or lower “junis”. Nett result of karam kand is that with good karmas we come back with golden chain and with negative deeds we come back with iron chains. RAHE TAN KeADI DE KeADI. Prisoner (of bodies) we remain always-- on this terra-firma.
15) KARM KAND TIN GUNA VICH HAI---Three Gunas—Rajo, Sato, Tamo, are part of karm kand, while Mukti is beyond three Gunas—that is called the fourth stage. “Sahaj” ---equanimity, composure, balance,peace calmness is at the fourth stage that is beyond the concept of sukh and dukh.
16) SOCH BAdLN DI LOR HAI—If a person is confined to a closed room from birth, he will say that the bulb or the flourescent tube is the only source of light. But when he is allowed to move out he will give a different definition of source of light. This is because his consciousness (soch) has undergone a change. Gurmukh only shifts the domain of consciousness. They are not meant to do bhakti on our behalf. They are meant to stimulate that SOCH--that consciousness that they have—and be an example—by which we can have the same experience of self realization as they have while in the body.
17) KARM JUNI AND BHOG JUNI-- We need to differentiate ourselves from other Junis—as all other Junis are bhog junis, while “aadmi di Jun” is karm Juni. In other species we are simply allowed to go through what we have craved for in the past. In karm Juni, we have the option of self realization or remain in the cosmic cycle. Man is provided with sense of discrimnation to chose between right and wrong.
18) KARNI—Our relationship with the Lord is from the beginning—time im-memorial, while our present association of friends and realtives is for 50-60 years. All efforts –KARNI—of this life time and of many other life times is miniscule for attaining the Almighty. We cannot know HIM as an expectation/outcome of our efforts of Bhakti –and that too will be a trade off. “Maalik” is beyond barter of give and take. We can only pray—BULANHAR HAN, BAKSH LE, BAKSH LE. UASDI DAYA MEHR TON BINA KUCH NAHI BAN SAKDA. Karni zroor krni hai, par kam uasdi daya mehr nal hona hai..
19) WAQT NAHI HAI—We often complain that “MEDITATION vaaste “waqt nahi hai.” We stand before mirrors for self adorement and admiration for hours. Fixing the turban takes much of our time—and then we complain that we do not have the time for the ONE who is our only Support and Sustainer , Giver and Doer, Provider and Patron. “LaNAT UAS PYAR NU JIS VaSTE SADE KOL WaQT NAHI.”
20) JE UAS MAALIK KOL TIME NA HoYE—If HE does not have time for us , then our very survival would be extinct. Kabir Sahib says, “ Mat HAR puche hum se, yeh kon pada hamre dawar.” ….. that the Lord may question who is this unknown creature who is lying on His door steps.”
21) PHER ASSI KAAL NU DOSH DENDE HAN—Kal has no power of his own. He has bee assigned the role by the Lord just as any Government delegates the duty of law and order to police and a judge . He simply dispenses reward or punishment as per the Karmic law. Karams of our own doing; so karmic retribution will also have to be faced by us.
To get rid of this karmic cycle, Nam and Sharan (Surrender) are the only way out. Nam will give the mental support for living through this karmic cycle. Sharan will make us worthy of His Grace. Nam Gurmukhan ton Dan vich milda hai jadon Maalik di daya mehr te bakshish ho jai. Dana sir dan—Nam Dan.
Since we are recipient of tha Nam, let us surrender ourselves to HIM “te uasde Bhane vich raheeye”. Let us make ourselves worthy of His grace. Jis da Parmarth ban gaya, usda swarth ve ban gaya—kissi cheez di kami nahi rahni.
“Jan Nanak Saran Pade Har Doware Har Bhave Laj Rakhyda”--- says Guru Nanak Sahib—the one who unconditionally surrenders unto Him and His Hukam, HE makes sure that person is looked after in totality.

“Ram Nam Anter Dhayan, Gur Shabd Vichar, Hor Na Duja”

HYPNOSIS

HYPNOSIS
In the days of Bade Maharaj Ji, it was remarked that He hypnotizes the sangat and that is why people listen to him with rapt attention and request for Nam for His discipleship. This was meant to give a negative publicity to Sant Mat as it was deemed to be a threat to traditional religions. But it generated a lot of curiosity amongst many at that time and they were naturally pulled for hearing satsangs. Some special souls may have had extraordinary experience but the majority may have had His Darshan only-- without realizing that Darshan of a perfect Saint are the net effect of blessed Karmas and a destined plan of the Supreme Being.

Adi Granth says--
TARAS PAYA MEIN REHMAT HOI SATGUR SAJAN MILYA
Taras—means mercy; Rehmat ---means grace; Sajan—the best benefactor, friend.
When the Supreme Being bestows mercy –nay not the mercy alone—but when the mercy is accompanied by grace of the Lord only then one meets the True Guru. Most of us remain unaware and unconscious of this great happening in our lives and consider that as if we have met the Satguru casually.
The next line reads

NANAK NAM MILYE TA JEEVANA TAN MANN THEEVE HARYA
Jeevana—means to live (everlasting life—devoid of death); Theeve Harya--- means the blossoming in to greenery or blissfulness. Says Guru Nanak Sahib that only if one is blessed by Nam by the Satguru, only then one can attain the life-ad infinitum of peace and real happiness.

Mercy + grace of the Lord for meeting the Satguru, and then gift of Nam ( by the Satguru) are the pre requisite in that order for the redemption of the self.

Act of mercy + grace will always be an unconscious experience. The rest can be physically, mentally and emotionally felt and experienced. The former may be a congenital hypnotic trance due to Divine intervention but the latter may be wakeful state of focused attention and persuasive suggestibility.

In Adi Granth, two words-- Nam and Satguru-- are very complex but traditional devotees simplify them into the “alphabetical name of the Lord” and believe that the “sacred scripture is the Satguru or past Gurus are the only Satgurus”. If these two words are interpreted as per Sant mat, then Nam is the creative power and Satguru is the one who carries the Divine mandate to reveal its technique for accessing the website of Nam. Satguru is not the person per se, but the living personification of that Supreme Teacher and Teachings—which once imbibed can raise the human being to His level.

When Adi Granth is understood as explained in the forgoing lines, the whole concept and meaning of Adi Granth stands transformed. Then we question ourselves, within, why we never rightly understood these two words. But we also know that the precise moment of mercy+grace cannot be timed.

Read any scripture with these thoughts and we will realize that we missed the core and crux of grand spiritual heritage of sacred texts that is our natural inheritance.

Coming back to Hypnosis, who would not like to go through the state where one is fully occupied (hypnotized) by the thoughts, teaching, meditation, service, devotion to the Satguru and of Nam in wakeful state or sleep or dreams. Infact through Sant Mat we come out of our self hypnosis of family, society, relationships, religions etc and get elevated to the spell of our Satguru. The latter is the key to the Real Understanding.

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QUESTIONS AND ANSWERS

QUESTIONS (Q) AND ANSWERS(A)

SOME QUESTION AND ANSWERS----RIGHT OR WRONG, JUST READ FOR THE SAKE OF READING AND INTERPRET WHAT YOU FEEL LIKE.

Q—WHAT IS THE TRUTH?
A---GOD

Q—WHAT IS GOD?
A-- GO ON DISCOVERING.

Q--WHAT IS A MIRACLE?
A---LIFE.

Q--WHAT IS LIFE?
A—AN ILLUSION THAT APPEARS TO BE REAL.

Q—WHAT IS DEATH.
A—THAT FOLLOWS AFTER LIFE.

Q—WHAT IS LOVE.
A—FAITH, SURRENDER, OBEDIENCE.

Q—WHAT IS FAITH.
A---THAT NEVER CHANGES.

Q---WHERE IS SACH KHAND.
A---WHERE YOUR MASTER IS.

Q—WHAT IS THE DIFFERENCE BETWEEN HUMAN WILL AND DIVINE WILL.
A---HUMAN WILL –AN ILLUSION; DIVINE WILL— A REALITY.

Q—WHY THERE ARE NO FAILURES IN SANT MAT?
A---BECAUSE SATGURU CANNOT FAIL.

Q—WHAT IS HUMILITY?
A—WHAT IS THERE TO BE PROUD OF?

Q—WHAT IS CHURASI (84)?
A—THE CYCLE OF PROGRESSION OF LIFE.

Q—WHAT IS KARMA?
A---THOUGHT TRANSFORMED INTO ACTION.

Q—WHAT IS THOUGHT?
A---SOFTWARE OF DIVINE PLAN.

Q—WHAT IS CREATION?
A---THOUGHT OF CREATOR.

Q—WHAT IS “THE” SIN?
A—SEPARATION BETWEEN THE SOUL AND THE SUPREME LORD?

Q—WHAT IS SOUL?
A—THAT WHICH CREATES LIFE AND NON-LIFE.

Q—WHAT IS NAM OR WORD OR SHABD?
A---VIBRATIONS.

Q—WHAT ARE VIBRATIONS?
A—SEEMLESS CONNECTIVITY OF LIFE AND NON LIFE.

Q—WHAT IS SUPERIOR IN HUMANS THAN OTHERS BEINGS?
A—SENSE OF DISCRIMATION?

Q---WHAT ASPECT OF DISCRIMINATION IS THE MOST VALUABLE?
A—THAT SOUL HAS THE POTENTIAL OF DIVINE REALIZATION.

Q—WHAT IS REAL WEALTH?
A—THAT NEVER DIMINSHES.

Q--WHAT IS WORLDLY WEALTH?
A—THAT DOES NOT REMAIN WITH YOU.

Q—WHAT IS FREE WILL?
A—WILL CREATED BY HUMAN EGO.

Q--WHAT IS EGO?
A—THAT “I” EXIST.

Q—DO “I” EXIST.
A—HAD “I” EXISTED, THERE WOULD HAVE NEVER BEEN A DEATH.

Q—WHY THERE ARE PROBLEMS AND SUFFERING IN LIFE?
A---BECAUSE THERE IS NO FREEWILL.

Q--WHAT IS DHARMA?
A-- COMPASSION, RIGHTEOUSNESS, CONTENTMENT, HUMILITY, FAITH, PATIENCE.

Q—WHAT IS TIME?
A—COUNTING AND ACCOUNTING PROCEDURE.

Q--IS TIME ABSOLUTE?
A—NO—AS THERE ARE MANY VARIETIES -- PHYSICAL TIME, MENTAL TIME, DREAM TIME, GOD’S TIME---

Q---WHAT IS SPACE?
A---WHERE REALITY AND NON REALITY CO EXIST.

THOUGHTS ON LOVE AND HATE

Thoughts --ON LOVE AND HATE

We remain confused with the concept of love and hate in our daily life. Sometimes it appears that we love an idea or an object and sometimes we feel that the same love stands transmuted into hate. Mind creates, as we all know, circumstantial love and hate situations. First of all, everyone loves one’s own self more than anybody else. Even personal hate is a reflection of love for one’s own self. Next step is-- when it is said that “I love so and so”, then it logically means that “I do not love others or love less than so and so”. Thus the concept of love gets categorized. If Love leads to a division—then the very basis of Love is destroyed.

Infact we neither love nor hate in real sense. When we profit physically, financially or emotionally from a situation we say it is love; when we lose, we call it hate. Hazur once remarked that if one gives a tip to a taxi driver in USA, he replies to the customer that “I love you—this is the level that love has been reduced to”. Love is barter for exalted ego and hate is traded for low self esteem. Love and hate are feelings that breed upon instant cravings of our mind. We say marriage is a life of love, trust and fidelity. But with the passage of time, love vanishes because passions and infatuations are consummated—though trust and fidelity might make many marriages survive.

Man suffers because of illusion of love. Man suffers because of hallucination of hate. Be it love or hate—both have resultant impact of sufferings at human level. Yet, it is very difficult to presume that love and hate are nonexistence entities in real terms and that it is merely self hypnosis of mind. We say we love our country, religion, relations, society, friends but we also have bouts of revulsion against them occasionally. When we come out of hypnosis we realize that that love was not love and that the same hatred was a misplaced emotion of anger and frustration. but the entire cycle of love and hate creates a lot of hurt and mental agitation So, higher level of understanding supports the idea that there is no objectivity in man’s “love and hate” except that these are good and bad thoughts that we err them for such connotations .

Love is something a totally unique paradigm. In the realm of Love, hate has no existence. Love and hate cannot coexist. The law of opposites is defied in Love or so to say that the logic of law of opposites disappears at higher level of Realization.

Love does not come by seeking—it is a happening—in total unawareness. That is why it is said that “I have “fallen” in love”—that is---- when one falls from a cliff one is absorbed somewhere else—that mind is not conscious of that happening. When we “fall” in a deep water well—we become part of that deep water. That is why we never say that we “rise” in love because in the very act of rising one gets conscious of the I and the Self which implies separation from the real Self, while Love is the unconscious experience of self abnegation

Love is the core of co-existence of life. Yet Death does not mean cessation of life of love. One loses all by falling (dying) in Love, yet ALL is gained. Says Mirdad that “when you LOVE ALL, you hate none”. Love is an act of Grace—a happening—that none can claim as a matter of right.

To summarize, what is love then? --- Love in mystic terminology means annihilation of the self or merging of self with the real SELF—the essence of the Beloved. Jesus chose to deny his existence for Thy Will. Jews hated Jesus. Yet He loved them and prayed for them on Cross. That is Love. Mansur willingly faded away in Allah when all parts of his body were brutalised, Guru Arjan Dev and the four sons of Guru Gobind Singh chose “lovingly the torture of Death” of imperial persecution as ‘tera Bhana meetha laage’. Sarmad attained salvation through the tyranny of Aurangzeb, Bhagat Pralhad lived through the anguish of burning pillar. But all such individuals were blessed souls whose purpose was to manifest the meaning of Love.

Theses are just a few names in mystic history that one can recall as a 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.

Let the following verse from Adi granth inspire us-------------------------------

“Mera mujh mein Kuch nahin jo kuch hai so tera,

Tera tujh ko sonpte kaya laage hai mera”.

The moment a person realizes that the real net worth of human existence is nothingness, he cannot hate. Humility sublimates unto him. Mystics have described life as a bubble that can vanish in no time. A small prick sends shivers in the body. A negative thought paralyses the physical and mental frame. A small scratch or a sting can end the body into perpetual dissolution. Tell a person that he is going to die in two hours, he will forget all hate and enemity and will become a better human being. It was not that his real self that was generating hate, but because of his selfish relationship of his “mind-body” with other physical phenomenon.

If the superficial jacket of mind-ego propels someone for the thought of hate, the nothingness of human existence should be recalled. None will dare to hate. Hate if any, will die naturally and Love will bloom.

Read below the beautiful lines of a Mystic singer—Pathana Khan of Pakistan---

THOUGHTS ON LOVE AND HATE

Thoughts --ON LOVE AND HATE

We remain confused with the concept of love and hate in our daily life. Sometimes it appears that we love an idea or an object and sometimes we feel that the same love stands transmuted into hate. Mind creates, as we all know, circumstantial love and hate situations. First of all, everyone loves one’s own self more than anybody else. Even personal hate is a reflection of love for one’s own self. Next step is-- when it is said that “I love so and so”, then it logically means that “I do not love others or love less than so and so”. Thus the concept of love gets categorized. If Love leads to a division—then the very basis of Love is destroyed.

Infact we neither love nor hate in real sense. When we profit physically, financially or emotionally from a situation we say it is love; when we lose, we call it hate. Hazur once remarked that if one gives a tip to a taxi driver in USA, he replies to the customer that “I love you—this is the level that love has been reduced to”. Love is barter for exalted ego and hate is traded for low self esteem. Love and hate are feelings that breed upon instant cravings of our mind. We say marriage is a life of love, trust and fidelity. But with the passage of time, love vanishes because passions and infatuations are consummated—though trust and fidelity might make many marriages survive.

Man suffers because of illusion of love. Man suffers because of hallucination of hate. Be it love or hate—both have resultant impact of sufferings at human level. Yet, it is very difficult to presume that love and hate are nonexistence entities in real terms and that it is merely self hypnosis of mind. We say we love our country, religion, relations, society, friends but we also have bouts of revulsion against them occasionally. When we come out of hypnosis we realize that that love was not love and that the same hatred was a misplaced emotion of anger and frustration. but the entire cycle of love and hate creates a lot of hurt and mental agitation So, higher level of understanding supports the idea that there is no objectivity in man’s “love and hate” except that these are good and bad thoughts that we err them for such connotations .

Love is something a totally unique paradigm. In the realm of Love, hate has no existence. Love and hate cannot coexist. The law of opposites is defied in Love or so to say that the logic of law of opposites disappears at higher level of Realization.

Love does not come by seeking—it is a happening—in total unawareness. That is why it is said that “I have “fallen” in love”—that is---- when one falls from a cliff one is absorbed somewhere else—that mind is not conscious of that happening. When we “fall” in a deep water well—we become part of that deep water. That is why we never say that we “rise” in love because in the very act of rising one gets conscious of the I and the Self which implies separation from the real Self, while Love is the unconscious experience of self abnegation

Love is the core of co-existence of life. Yet Death does not mean cessation of life of love. One loses all by falling (dying) in Love, yet ALL is gained. Says Mirdad that “when you LOVE ALL, you hate none”. Love is an act of Grace—a happening—that none can claim as a matter of right.

To summarize, what is love then? --- Love in mystic terminology means annihilation of the self or merging of self with the real SELF—the essence of the Beloved. Jesus chose to deny his existence for Thy Will. Jews hated Jesus. Yet He loved them and prayed for them on Cross. That is Love. Mansur willingly faded away in Allah when all parts of his body were brutalised, Guru Arjan Dev and the four sons of Guru Gobind Singh chose “lovingly the torture of Death” of imperial persecution as ‘tera Bhana meetha laage’. Sarmad attained salvation through the tyranny of Aurangzeb, Bhagat Pralhad lived through the anguish of burning pillar. But all such individuals were blessed souls whose purpose was to manifest the meaning of Love.

Theses are just a few names in mystic history that one can recall as a 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.

Let the following verse from Adi granth inspire us-------------------------------

“Mera mujh mein Kuch nahin jo kuch hai so tera,

Tera tujh ko sonpte kaya laage hai mera”.

The moment a person realizes that the real net worth of human existence is nothingness, he cannot hate. Humility sublimates unto him. Mystics have described life as a bubble that can vanish in no time. A small prick sends shivers in the body. A negative thought paralyses the physical and mental frame. A small scratch or a sting can end the body into perpetual dissolution. Tell a person that he is going to die in two hours, he will forget all hate and enemity and will become a better human being. It was not that his real self that was generating hate, but because of his selfish relationship of his “mind-body” with other physical phenomenon.

If the superficial jacket of mind-ego propels someone for the thought of hate, the nothingness of human existence should be recalled. None will dare to hate. Hate if any, will die naturally and Love will bloom.

Read below the beautiful lines of a Mystic singer—Pathana Khan of Pakistan---

MY DREAM

MY DREAM

When I see a dream and others do not see my dream, that does not mean that my dream did not exist.

When I felt the fear and anxiety in my dream, others may not believe it, but I knew what it was like.

What I saw and heard in dream was my experience-- but others may not understand it.

When I was able to cross the barrier of time and space in my dream, others may not agree, but I know what really transpired.

When I was dreaming I felt that it was real.

When I came out of dream I realized that it was not real.

I cannot create my dream, but can experience it. Who is the Creator of my dream I do not know?

Why, how, when, where and the purpose of dream cannot be known in that state.

The dream becomes fake when I am Awake, that is, when my state of consciousness changes.

I forget the dream when I am awake or I can recall the “experience” to narrate to others.

In dream state all is confusion, nothing can be deciphered.

We see the dream when we are oblivious of our own self.

We see the Reality when we are Conscious of our Self.

We, then, realize that our happiness, doubts, desperation, depression, ambiguity, insecurity, passions, wealth, name and fame, miracles, relationships etc. are all meaningless.

The One who has seen both sides --- the dream and the Conscious State--can confidently declare the difference between the Reality and Non- Reality.

Others continue to believe that non-reality is the Reality.

As human beings we are always living in a dream world.

Mystics and Masters experience both the states of consciousness—the Human and the Supreme.

That is why “They” emphasize that living in this world is a dream and nudge us to a state of Awakening.

The existence of these two states can not be denied as we are bound by the both.

We pass through several stages of higher consciousness—mistaking them to be Reality (?)— Just as we change our convictions and beliefs with growth and maturity in life

HE decides what, when and how we need to experience the Ultimate Reality-- by evolution and mutation of our State of Consciousness to Supreme Consciousness.

Otherwise we continue to dream------- in a dream.

Reading this is also a part of ---- A DREAM.

The Journey Within

The moment a man attains maturity and seeks an answer to the meaning of life, his search engine for the “self” starts. The myth harbored during the youth that one can achieve all that one aspires through hard work and persistent pursuits is shattered when the realization comes that man can only fulfill some of its wishes and desires, while others are beyond his reach. He ponders why he cannot attain for what he truly works for. His inner self speaks to him that there is a Power much greater than him to whom he has no recourse. He is at HIS absolute mercy. Then his inner journey for finding that Power and knowing more about HIM begins. This is a turning point in the life of an individual.

He may become a seeker, thinker, philosopher, religious or spiritual person. He is then keen to be aware of his origin and destination-- about the genesis of creation and decreation. From where we come, why we do what we do here and where we go to, bothers him. Why the world is split between you and me? The duality in the world of mind and Maya is experienced. Mystery of life startles him. Concept of Justice appears to be elusive, while he feels that demagogy and deception thrives. Such a predicament leads to self introspection. This is a step forward in the journey of the Self.

For resolving this riddle he tries to read and understand more. The more he knows, he is gripped by the feeling that less he knows. The more he has, the feeling he gets that he has less and a little. The “more” appears to be “less” and for the “less” he is anxious to have “more”. Predicament of opposites cause confusion. He realizes that so called opposites in life and Nature are harmonized phenomenon as days and nights. Day comes out from the womb of night and night out of the deepness of the day. A day does not represent “more” and a night does not mean “less”. The one and many is a projection of illusion. The principle of ONENESS permeates in his consciousness. This is the beginning of the primary level of understanding.

For appreciating this school of thought of opposites in life and the conundrum of creation, he embarks on an exploratory inner journey in his mind and soul. He tries to walk a few steps on this path and realizes that he has reached nowhere. He knows no direction, does not have any cruising speed, or awareness of intermediate coordinates or milestones and unaware of destination. It is just like trying to fly in air without an experienced pilot. Without the pilot, the plane cannot take off. A journey to Infinite needs the services of the pilot who knows the Infinite. Necessity of a perfect spiritual Master who can take control of his physical, mental and spiritual inquisition is felt. This is the most important inner transformation of the person who is a sincere seeker of the Truth.

He, now, takes shelter under the guidance of a Guru so that He might understand the self and the Self. Sometimes he gets the benefit of company of Gurus or Teachers who have attained relatively higher level of consciousness who lead him to state of that plane of Knowledge where that Guru belongs. But what next? He realizes that with the knowledge at his command he still cannot attain the Infinite state to which his self belongs to. He might feel relief by peace of mind, see a lot of miracles, yet he knows that the real miracle is the rarest happening of “Self Realization”. Nevertheless it is a significant progress in the journey inward and forward.

With the stroke of good luck and Divine Grace he is brought at the door steps of a SAINT SATGURU, who accepts him for his sincerity for the Divinity. He is told that till such time karmic load is unloaded in perpetuity, progression on the spiritual road is not feasible. This load pertains to all the karmic collections of past lives plus this life. Understanding that karmic wall and veil separates him from the reality makes him conscious of human fragility and feebleness. Awareness that only a perfect Saint alone can get rid of the Karmic Baggage makes him dependent upon the grace of the Perfect Master. The master encourages him to be in regular attendance of daily meditation and makes him wait for the moment of HIS GRACE. The moment of grace remains a great mystery. The disciple may have some flashes of being on the right road but doubts remain. He is swayed by self contradictions in spiritual endeavor. Such a seeker is then torn between the two worlds--this world in which he suffers to attain HIM and the other is the World of REALITY to which he cherishes. Emotional upheavals in the form of tears of love, hope and despair criss cross his inner self. (Even the gods yearn for such precious tears.) The concepts of karmic determination and extermination, duality, division, illusion, opposites and monotheism v/s polytheism start getting resolved as his consciousness traverses higher planes of Divinity. These are all positive indications of progress on the spiritual stratosphere. The journey is being traversed but it is not felt. This is the grace of the perfect Master.

But the lights and shades are part of any road. There is all type of traffic on highways. There are bridges and tunnels. Sometimes the speed is slow or fast. Twist and turns can be dramatic. One might lose the way, but then the milestones and blessings of the Master lead to the right road. All roads lead to somewhere and yet they never end. The end of a road is always a start of a “new road” and the Master Guru is always there to guide. The advice of all perfect Saints, Masters or Gurus for the seekers is to keep traveling on the path as the journey is interminable and infinite, for when you travel—you may not see the destination---but surely the destination is fast approaching and that is the “net result”—without being “result oriented”. So long as one remains in this mortal profile, end never comes. End is not in man’s hand—he can just be on the path. Just keep walking (within) by holding the finger of your Master, the diversions and distractions not withstanding. This is called a Journey within, but many name it as a Spiritual Journey.

MERE MANN EKAS SE CHIT LA

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

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

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

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

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

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

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

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

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

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

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

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

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

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

GYAN AND SOJHI

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

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

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

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

AND ALL THAT

AND ALL THAT


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

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

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

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

All that we see because we are allowed to see.

All that we hear because we are allowed to listen.

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

All that we talk because we are allowed to speak.

All that to whom we meet because they exist.

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

All that we feel because we are allowed to emote.

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

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

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

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

All that happens is because HE makes it happen.

We exist till HE allows us to exists.

PARWANAS

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

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

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

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

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

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

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

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

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

Guru Nanak Sahib says—

“koten mein koi jo ram bhajan ko paave”.

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

Kabir Sahib writes

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

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

DESIRE AND SUFFERING

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

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

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

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

SATSANG OF BABJI JULY 5, 2009 DERA BEAS

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

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SATSANG OF BABA JI-- 5TH JULY09
DERA BEAS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

BHAI MANJH

BHAI MANJH AND GURU ARJAN DEV JI

This is not an imaginary story. This is a narration of a life of a devoted disciple whose love, humility, faith, surrender, service and submission to his Master was absolute and total. It is an inspirational legend, which is narrated in religious discourses time and again, in one form or the other. The soul stirs, heart wrings and tears melt as the life and time of Bhai Manjh unfolds with Guru Arjan Dev Ji(1563-1606 AD),---fifth Guru in the lineage of Guru Nanak. It is said that it was after this sacred and revered relationship between Murid (disciple) and Murshid (Master) that the disciples in Kalyug ( Iron Age) have been blessed that they will not be put to any test for assessing their faith and trust for their Masters. Even if it is not true, but after a momentary reminiscence of what transpired between Bhai Manjh and Guru Arjan Dev Ji, one is touched and moved by the intensity and candidness of their relationship that one concludes that it must be a fact, for no ordinary or extraordinary mortal can pass the trial of trust if any Master decides to assess the spiritual resilience of any disciple. In some rare cases elsewhere, Masters and their noble disciples may have shared such a bond of intense spiritual intimacy, but this is an episode well recorded in history and therefore worth recounting. Let this be the cherished goal of all sincere disciples to attain such an attitude of humility and service to one’s Guru.

The real name of Bhai Manjh was Teertha and he belonged to Manjh clan of erstwhile Panjab. A Muslim by birth, he was a follower of a prominent Muslim sect ‘ SAKHEE SARVAR’, whose shrines still exist in Pakistan. He was respected and loved by all the local people of this sect and commanded a large following as a leader of this sect. In one of his visits to Amritsar, he heard the discourse of Guru Arjan Dev Ji on Nam Bhakti. The teachings of Gurmat stirred his psyche that he begged for Nam. The Guru advised him that he might seriously rethink over his decision as he was a powerful leader of a Muslim sect and that his followers might also disown him. He could also face innumerable adversities in his life by switching to the path of Nam bhakti. But Teertha chose to become a disciple of the Guru and he was blessed with Nam. Due to his past association with Manjh clan, he renamed himself as Bhai Manjh.

As the news of Bhai Manjh being a disciple of the Guru spread, his followers abandoned him, his cattle died, he lost his status as head of many villages and poverty pounced upon him. Soon he became a pauper who owed a lot of money to others. His wife had to work as a maid in the house of a landlord for earning their living. In such a state of abject misery and poverty, he decided to quit the village and proceed to Amritsar with his daughter for ‘seva’ in Guru’s community kitchen called ‘Langar’. Bhai Manjh daily cut and carried wood for the langar, cleaned the dishes, served the visiting ‘sangat’ and did any other ‘seva’ he could find. The Guru too heard of Bhai Manjh's seva. He summoned Bhai Manjh to come to meet him in a congregation. Guru Arjan asked, "Bhai Manjh, where do you eat?" Bhai Manjh replied, "Satguru, I eat from your langar…" Guru then said, "Well then, your ‘seva’ or service is nothing but only a reciprocal wage-labour relationship of give and take? What type of ‘seva’ is this?”

Bhai Manjh got the message loud and clear--- of essentiality of living on one’s own earnings. He bowed his head and said, ”May the Guru grant me the strength to abide by his orders”. He immediately left the premises of the Guru. He then engaged himself in the profession of a woodcutter. He would daily cut three bundles of wood---one for the langar seva, second for selling in the market and the third for his home which he established in a near by village. He cooked and ate his own food at home. Any profit that he would earn by selling the wood, he dispensed that for charitable purposes for the institution of his Master.

His daughter would often question the rationale of the Guru for treating him in a disparaging manner. He would always reply, “ Guru is all merciful. And he knows the best.” After a few months Guru Arjan Dev Ji asked him, “You were a man of means, of wealth, assets and affluence before you chose to be my devotee and now you are beset with poverty. You can leave me if you so wish.” Bhai Manjh replied, “Worldly wealth is temporal which comes and goes. Incomparable is this material stuff to the true treasure of Nam, with whom I have been blessed by you. Neither a thief nor a king can claim or seize it. Please bless me with your refuge and protection, so that I might live in your will”. Guru Arjan gave his blessings to Bhai Manjh and moved on.

One day when Guru Arjan Dev Ji was giving his daily discourse in the morning to his ‘sangat’, a person whispered in his ears. It is said that the entire body of the Guru shook as if hit by a bolt and he left the stage barefooted. There was commotion in the entire congregation. The news he received was that Bhai Manjh when carrying the bundle of wood on his head for seva was struck by a strong storm on the way. In a state of poor visibility he fell in a deep well in the early hours of morning. He was calling for help to be pulled out. This was what upset the Guru and he along with his disciples ran to save Bhai Manjh.

A long rope was thrown for Bhai Manjh so that he could extract himself from the well. The disciples saw that despite being deep inside the well, he was trying to keep himself afloat with the bundle of wood on his head. He pleaded that his helpers might not worry about him; let the bundle of wood be pulled out first so that it did not become excessively wet and could be used for the community kitchen. So, the wood was first brought out of the well and thereafter Bhai Manjh climbed out with the help of rope

Guru Arjan Dev Ji was standing before him when he came out of the well. The Guru uttered, “ Bhai you have been through so much of misery and pain, lost your position, wealth, worldly honour and respect, so much so that your wife is serving as a maid. What benefit you have derived by following me and path of Nam bhakti?” A noble soul and determined devotee as he was, he fell down on the feet of his Master, with tears rolling down, and voice choked with love and emotions, he said, “ When I have gained you Oh my Satguru, how can there be any loss”? Hearing this the Guru embraced Bhai Manjh.

Guru Arjan Dev Ji was so pleased with his sentiments that he said that “the ‘seva’ of Bhai Manjh has been accepted in the Divine court and that he may ask for anything that he wants”?

Bhai Manjh knelt and humbly pleaded, “My only submission is that in this age of Kalyug (Iron Age), the disciples may not be put to such a harsh trials to test the faith in the Master as none may have the stamina and strength to stand up to such difficult situations in life”.

Guru Arjan Dev, “So be it. Manjh is the darling of the Guru and the Guru is the beloved of Manjh. Manjh will be ferried across the ocean of illusion by the power of Nam. And I bless your worldly comforts too will be restored”.

Bhai Manjh was given the charge of preaching Gurmat in Doaba area of Panjab--- as an acknowledgement of his religious and spiritual leadership, which he enjoyed when he was the leader of Sakhee Sarvar. The landlord in whose house his wife was serving was so impressed by her dedication and sincerity that he made her as his sister and gave her all his wealth.

The Guru thus restored the “swarth” and “parmarth”----both the material and mystic aspects—of Bhai Manjh and his seva became an “inspiration” for others to emulate. Past, present and future generations of the devotees of the Perfect Masters will remain indebted to him for the Divine relief of not being put through any tests.

The deeper meaning of this narration must be understood and imbibed. This historical account defines the path and life style of a disciple, which must be adhered under the guidance and grace of the Master for spiritual salvation. The path is Nam Bhakti. The prime requirement of this path is that one must get detached from the mindset of the past. As one becomes ‘mentally dis-possessed’ by material paraphernalia, the mind pursues the path of seva of the Master. The seva should be such that it is in accordance with the wishes and commands of the Master. The disciple must live on one own earnings and wages be earned by honest means. The devotee may never forget or dilute or deter from the real seva of Nam during ups and downs of life and should keep himself ‘afloat’ by having faith and trust in his Mentor. It is then the Master “pulls” the disciple from the bottomless “well” of cosmic illusion by giving “rope” of his love and grace. When the disciple climbs out of ‘worldly well’, and Master accepts his ‘seva’, he embraces him---makes the soul merge with the spiritual Master. It is in this state of oneness that the spiritual treasure is ‘restored’ to the disciple.