MANSUR ON SELF-ANNIHILATION (You tube)--(TRANSLATED BY HAZRAT BU ALI QALANDAR)

MANSUR-- DEFINED LOVE AS AN EXPERIENCE OF SELF ANNIHILATION

Husayn ibn Mansur al-Hallaj (858-922 AD), the Sufi Mystic, in a trance of Divine intoxication, wandered into the central market place of the city surrounded by his followers and shouted the words that were deepest in his heart ana’l-haqq - I am the Truth, I am God! “I am Reality” or as the Vedas and Upanishads say “Aham Brhamasmi” (I am the Braham). The Sufis says Mansur spoke those words in the state of Fana Fillah--a state where a Sufi annihilates his ego self and is attuned with God.

His statement was of course considered blasphemous by the then King, though he was preaching to the masses that God could be discovered within one’s own heart. He was immediately prisoned as his utterings were in contravention to the Islamic law of ‘Sharia’

According to the legend, Mansur’s disciples were allowed to speak to him as he lay in his prison cell and asked him for his last words. He told them, "The only thing that is important is love." They asked him, “What is Love”. He answered: “You will see it today and tomorrow and the day after tomorrow.” And that day his hands and feet were cut off, and the next day they put him on the gallows and burnt, and the third day they gave his ashes to the wind.
In Love all is meant to be lost---this is the message of Mansur.Love in mystic terminology means annihilation of the self or merging of self with the real SELF—the essence of the Beloved. Jesus went the same way, the fifth master of the Sikhs Guru Arjan Dev and the four sons of Guru Gobind Singh, Bhagat Pralhad are just a few names in mystic history that one can recall as an paradigm of “what is Love”. There could be many more models of such love. Perhaps history lacks record or cannot appreciate the ecstasy of Divine Love.

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The following is the “You tube” video of the verses of Mansur—that must have been written in Arabic but translated in Urdu later by Hazrat Bu-Ali Qalandar (1209-1324 AD), Sufi of Chisti order and a disciple of Baba Farid Sahib, whose tomb is in Panipat, Haryana India.

https://www.youtube.com/watch?v=OWDzleIIBz0

THE FOLLOWING ARE FAMOUS LINES ------

अगर है शौक मिलने का, तो हरदम लौ लगाता जा,
जलाकर ख़ुदनुमाई को,  भसम तन पर लगाता जा।

If you are seeking the Lord-- then light a wick of fire (in yourself)-- to extinguish the ego-self.  Smear the body with your ashes of ego.


पकड़कर इश्क की झाड़ू, सफा कर हुजरे-ए-दिल को,
दुई की धूल को लेकर,  मुसल्ले पर उड़ाता जा।

With the broom of love, clean the vessel of your heart. Throw the dust of duality on the carpet on which you pray during Namaz.


मुसल्ला छोड़, तसवी तोड़, किताबें डाल पानी में,
पकड़ तू दस्त मुर्शिद का, गुलाम उनका कहाता जा।

Leave aside carpet of namaz, break the string of beads and drown scriptures in water. Instead clutch the hand of Master-Murshid and take pride in being His slave.


न मर भूखा, न रख रोज़ा, न जा मस्जिद, न कर सज्दा,
वजू का  तोड़  दे  कूजा, शराबे  शौक  पीता  जा।

Don’t trouble yourself with starving or holy fasting, nor go to Masjid for prayers or rub your head on the floor. Break the water-vessel of Vaju meant to clean your body before namaz and be the drinker of wine of Love.


हमेशा खा, हमेशा पी, न गफलत से रहो एकदम

 नशे में सैर कर अपनी, ख़ुदी को तू जलाता जा।

Always be mindful of feasting with Zikr(simran), without fail. Enjoy the intoxicating bliss and continue to eliminate the ego.


न हो मुल्ला, न हो बह्मन, दुई की छोड़कर पूजा,
हुकुम शाहे कलंदर का, अनल हक तू कहाता जा।

Be not a Maulvi or Brahmin, get rid of duality and devote to Oneness. Says Bu-Ali Kalandar—I speak of that Divine ordinance through which you will experience self- realization  that “I am that very Truth”.


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

Mansur- the intoxicated--says I have recognised That-- in the heart is the tavern of the Love Lorn intoxicated beings, where He Lives. Come and visit. 

“SPIRITUALITY AN AWAKENING RATHER THAN ATTAINMENT”

Baba ji—“SPIRITUALITY AN AWAKENING RATHER THAN ATTAINMENT”

Satsang (in English)- New Delhi 13.10.2012

(From memory recall-as understood)

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In normal course we consider “Spirituality” with “attainments” in Life. Spirituality is in fact an “Awakening” and not some sort of attainment. Attainment is something that you do not have and you have to work for it. All of us are “spiritual beings” having “”human experience”.  We are unaware of the inherent spirituality within all of us.  All we need to do is to “awaken” that spirituality that we already have. This is gifted equally to all of us. It is not that Saints have more and others have less.  The difference is that Saints have become conscious to that spirituality, while we have yet to “awaken” to that state in consciousness.

We all know that this creation is created and sustained by the Shabd. We need Shabd as our anchor in Life. In our daily activities we are attached to the physical, which is changing and transitory.  This is what is called Maya, which is not permanent.  “Aye Jaye, Yeh May ka Roop”—something which comes and goes is Maya. In physical we are limited, while Shabd is unlimited. Any sickness or accident in life disturbs us. If we get the support of all powerful and permanent Shabd we are able to live through that period with ease in our life. 

The awakening of Shabd or the spirituality within comes through meditation and concentration. What can our efforts achieve? They are limited as compared to the objective we are seeking.  With our efforts we are merely trying to clean ourselves so that we may become receptive to His grace. The entire stress on “Nam Bhkati”or Simran is to ensure that preparedness for receptivity. Normally we pray for his grace. His grace is there all the time but we remain ignorant of the many ways He showers His grace. But for His grace we would not have taken this human birth. With spiritual awakening we can realize and appreciate that flow of Grace.

Many persons complain that despite their efforts, they have not been able to see any “light” or hear any “sound”. “Light” represents development of higher Consciousness. The more the Shabd becomes as anchor in our lives, it takes us away from Maya and that provides realization, which is the “light” of higher understanding. Sound is meant to provide sense of direction and takes us to the source from where the sound is coming— whether we are going on the correct course of spirituality.   

Maharaj ji has blessed us with Nam, He has seen that spark of our capabilities and has taken full responsibility for that spiritual awakening. Right direction has been determined. A little time and a little effort is required to walk in that very direction.

We need to devote a little time and a little effort for the commitment we made to Maharaj Ji at the time of initiation and He shall take full care of us. Nothing will be lacking.

THOUGHTS ON SIMRAN

WHY WE NEED TO REMEMBER HIM

AND

ESSENTILAITY OF “SIMRAN”

In all religious and spiritual discourses, it is emphasized that God must be remembered all the time as He is the very basis of our existence, our provider and nourisher and also the ultimate redeemer. Generally we pray to Him for material needs and then forget Him, till we need Him again for our wishes and wants. We also feel that He subjects us to rewards and punishment and therefore we fear Him too.

There are some other reasons that a man must feel the presence of the Lord all the time because it makes him a better human being too. At this state we are sub humans. The journey of life is a self-improvisation from state of sub-human consciousness to Human Consciousness and His remembrance is  the step forward for that very spiritual path.

Hazur Maharaj Ji used to give an example of the child holding the hand of the father in a fair. Father is the power that the child experiences when he is with Him. The fair of life turns meaningless the moment child is not able to see or feel his father. The same is true with us too. In daily life, man seeks empowerment by computers, cell phones, aero planes and automobiles, TV etc. Call it dependence of some sort but all such devices significantly enhance the physical and material capabilities of man.  By being attuned to the Lord, man adds to his mental and spiritual strength. His remembrance does not lead to mitigation of adversities in life, but it ensures that all such situations be endured with patience and calmness. This enables him to go through the ups and downs of life relatively easier and without ruffling the mental balance.

Another aspect is that God represents all that is true, pure, noble, good, loving, compassionate, forgiving, fearless, foe less. Hazur would remark that by doing His simran or being in His remembrance all noble qualities emerge just like cream floats on the surface of the milk. Man very ambitiously seeks perfection in his daily conduct by  upgrading his life style and societal parameters.  The more man has sought self reformation by material means the more he has degenerated his consciousness and capabilities. By focusing on the path of material acquisitions he subordinates himself to the five perversions of the mind and that creates consequential sufferings. That is why there is so much physical and mental agony within all of us. And we pretend to be happy in misery for the world outside. This is superficial and all of us are well aware of our outer cloak.

 God is manifestation of noble attributes and therefore His constant remembrance leads to emulation of noble attributes. The adage that you become what you think fits very appropriately. When God becomes man’s mental companion, man’s thought and conduct receive the same noble vibrations that emanate from the Supreme Lord. This makes him a good human being.

Furthermore, all that is seen, cherished and imagined is subject to change and death.  And all that is seen, cherished and imagined is also riddled with opposites. Beauty, wealth, power—the three prime infatuations and illusions of mind--- culminate into change, misery, greed, envy, lust and violence .God is unchangeable and beyond the domain of come and go. And God has no opposites.  Absence of opposites mean absence of good and bad, no comparisons, no reward or punishment, no hell or heaven, neither logic nor reason. Just faith, grace and acceptance of whatever that "matter” is. Briefly the concept of duality and ego disappears. The principle is universal oneness is known and realized.

That is why in all religious and spiritual discourses, it is emphasized that God must be remembered every moment and every breath.

Mool mantra is the first shabd of Jap JI,,, "OF THE FIRST SIKH GURU--GURU NANK DEV JI" and it makes profound statement for DEFINING CONCEPT OF GOD. After defining   attributes of GOD, it culminates into "GURU PRASAD JAP"  impyling that He (LORD) can be realized through the grace of the master when one remembers  the LORD as per the technique of the Master (JAP).  जप -- means  Remember(JAP)

इक ओंकार, सतनाम  करता पुरख निरभाओ निरवेर अकाल मूरत अजूनी सहभंग. ---------------------- गुर प्रसाद  जप.

HE is the one and only the one , true is his name, the primal Doer, fearless, foe less, beyond time and formless that which is neither born or dies, self sustaining --can be realized with the grace of the Guru through JAP-- simran and  meditation.

Simran as means of controlling and elevating state of  Mind

A mature person knows that all power and instrumentation of man is embedded in the human body itself. The outside world is felt and inferred by the inner mechanism of mind. The apparent reality of physical world is the result of perception of human mind. Conversely mind can think of and be with the objects that it has perceived or can imagine. That is why it is said that you become what you think. It is all the game of mind. The external scene and internal phenomenon are intimately interlinked.

The states of mind on which one has no control are dreams, delusions, emotions, sentiments, judgments, hallucinations and imagination etc. The exact working of these psychic states at the conscious level cannot be known or deciphered precisely. But it is equally true that these too wear a garb of reality so long as mind is absorbed in them. That is why the heart beat, blood pressure and other symptoms develop in such mental states.

The intent of writing the above paras is to reiterate that both outer and psychic states of man are integral part of inner mental activity. Think of money, wealth, position of power, infatuations etc. its ripple effect will be experienced in mind. If the drivers of mental activity are working for this transitory world, one’s experiences and acquisitions will be of that nature only—purely transient and ephemeral. At some point of time all what one thinks will materialize. Infact the inner world of dreams, desires, cravings are the projections of what was thought in ‘the eternity of time’ but that cannot be recalled now by the mind. We therefore feel trepidations of fear, insecurity and some strange feelings in and around us as the memory fails to recollect the chain of our thoughts of past and even present life. Since ‘time’ has an unfailing memory, it delivers to us all we craved for.

When one thinks or craves or yearns for God or the Master, mind starts working at that elevated level. Mind and Master then have a conscious connectivity. Then the ‘conscious’ power of mind is directly proportional to the faith and conviction that one carries for the Master or the Lord. The entire stress of the Perfect Masters and their philosophies is that man must have a constant thought or remembrance of the Lord so that with the power of that faith he might have the strength to live through the immutable process of destiny with equanimity in this world and feel His presence within his self and around too. And after this world that very remembrance of the mind and faith will take the soul back to the Lord and the inner Master. Kabir Sahib says---

Simran Se Sukh Hot Hai, Simran Se Dukh Jaaye, Kahe Kabir Simran Keeye, Saiin Mahine Smaaye

That simran brings happiness and comfort; Simran gets rid of pain and sorrows. Says Kabir, with simran you become one with the Master.

THE STRUGGLE SIMPLIFIED through Simran

 The term ‘struggle’ is distinct, but an extension of word” effort”.  Conventional wisdom refers to “effort” that yields results logically and easily and the ‘struggle’ is intense endeavor for which the resultant compensation may or may not be available as perceived. Since all efforts /struggles are subject to the principle of “cause and effect” conventional concept concerns  the short term ‘time –space’ scenario rather than the infinitude of cycle of life where the Lord owes no debt to anyone.

 Baba Ji often says “malik kise da udhaar nahi rakh da. (मालिक किसे दा उधार नहीं रखदा) The first principle of life is that no effort ever gets wasted in time and space and second law is that when you start  moving towards an object or idea, the same entity also starts its journey for  meeting you. So any effort or struggle to meet the Lord gets an appropriate response—time and space not withstanding.

 Hazur in all His humility would answer the query of the disciples on difficulties in meditative concentration  by saying “ don’t worry. all of us are struggling souls.”This was the sign of expression of His Infinite grace that far exceeds the calculation of our efforts to erase countless sins committed by us since inception of this creation.

 “Struggle” in mysticism is deemed to be the function of fickleness (chanchalta -- चंचलता) of human mind and the exertion applied in restraining thereof. In a movie hall three hours are an entertainment. Thirty minutes of meditation in a quiet room is a struggle. This represents a conclusive evidence of the relative ness of time and space--- that is when the mind is in harmony with a particular desire it cooperates and in a state of disharmony it revolts.    Mind crosses the barrier of time and space in the realm of illusion projected in the film with fake characters while the same mind becomes captive of time and space in meditation and feels uncomfortable for seeking the Reality that is the prime objective of human life. The explanation is that mind which is the Masterpiece for Projection of Maya faithfully serves the objects of illusion by being tuned with wayward senses without any effort or exertion. In Simran mind “struggles” to reverse its direction inward and upward for concentration for the simple reason that from primeval times our heart has desired flesh and phenomenal world in preference to the Reality of   “treasure beyond measure”.  “For where your treasure is, there your heart will be also” says the Bible. Synchronization of mind with an idea or an object-- be it fake or factual-- results in effortless effort while non-synchronization becomes a struggle.

           

SUFISM

SUFISM

Perfect Masters and Sufi Dervishconsider the path of love (Ishq) as a means of attaining oneness with God. Different religious philosophies of the world stress the path of shariyat  or karm kand , but these pursuits are limited to the fulfillment of physical and mental wellbeing rather than accomplishing spirituality. Sufism, as per Sufi mystics, is the journey of the soul for oneness with the Lord through Love (Ishq). Khwaja Moinuddin belonged to “Chishti” lineage of Sufism and before his life and teachings are elaborated, thought process of Sufism needs to be focused.

Sufism is the journey of the mind and soul, and traveler on this path is called Sufi who walks the path from one’s ego self to the Supreme Self. Hazrat Junaid Baghdadi  states that unless one is fired by a passionate yearning (Vireh) for the Divinity, this path cannot be traversed.  Only the soul that is burning with intense (inner) craving can complete this journey. It is thus also termed as journey of the lover towards the Beloved because the Sufi remains immersed and  intoxicated in  Lord’s love (Ishq)

Some people believe origination of the word “Sufi” from “Soof” which means “wool”. This is because Sufis wear long woolen gown/garment that represents simplicity, unadulterated from vices of the physical world. Such dresses have become symbolic of Sufis.  Some others believe that Sufi word is derived from “Sfaa” or clean—thereby implying shunning all perversions and remain untouched from all negative tendencies. Righteousness and honesty are the foremost principles of Sufis and mandate that purity of heart is the first priority; for the Lord prefers inner spotlessness to outer hygiene. Some people believe that word Sufi is a derivative from the word  (Ahal –Al -Sufa) or a balcony  that was in front of Prophet Muhammad’s Masjid-Nabwi .

Januun Misri states that Sufi is the one, who, when utters any word, he speaks of the Truth (Haq) and in silence, his each pore should evidence that he is bereft of  greed or attachment of this world. Bishar-Al- Hafi mentions that the Sufi keeps his mind pristine pure by anchoring support of the Lord.

A Sufi prefers knowledge of inner mysteries of the Divine to the superficial knowledge of this phenomenal world and lives in the will of the Lord. He happily abides by all decrees of the Lord. He does not complain about what is directed by Lord. He remains unperturbed by excesses, needs or wants of life. Except the Lord, he cherishes nothing else.

In Arabic language, Sufism is called Tasuvf. Hazrat Marroof Warsi was asked what is meant by Tasuvf? He explained that Tasuvf means  –to manifest the Truth; to speak and discuss about the Truth; to stay away from what worldly people crave for; to live by His will; to prioritize life as per Divine ordinances and to keep the mind in abeyance from greed.

Sheikh Abu Sayyad Kharaj states Tasuvf implies--   “to have a very pure relationship with the Lord; to get filled with His light; experience bliss in His remembrance implying thereby that to wean mind away from any relationship with temporal desires and to fill the heart with His Love; appreciate the glory of the Lord and live only in His remembrance (zikr).

Another Sufi mystic Amir-Al-Momnin has descripted that Tasuvf is a permutation of four (Arabic) words. Each word carries gnostic interpretation of a spiritual phase and its attributes. Tasuvf carries twelve fundamental principles and the one who ensure full compliance to them is said to be the Sufi.

1.      Ta – first letter means Tarak =renunciation (tayag); Toba=(repentance) and Tuka=( worshipping the Lord)

2.      S— second word refers to, Sabar=(patience); Sadakat (truthfulness) and Sfaa=(cleanliness)

3.      V--third word implies , Vud=(love, Ishq),Vird=(remembrance, simran) and Vfaa=(faith/trust)

4.      F---fourth word denotes, Fard=(aloofness), Fakiri=(submission and surrender) and Fnaa (annihilation of the self )

Sufis so believe that every speck of this cosmic creation is lighted (created) by the Lord, yet no entity is God and neither God is any entity. He is the beginning, the end, the manifested and the un-manifested, the external and the internal, the Creator and the Creation. The Truth is One.

Man is the crown of the creation and is made in the image of the Lord. He has all the attributes of God but he remains unaware of them. He is ignorant of real objective of human life. Man is specially endowed with power of treading path of realization of the Truth so that he may “Know Thyself” and attain oneness with God. The more the mind gets enlightened on its journey towards the Truth, the more it gets respite from the temporal world of phenomenon.  Finally man accomplishes a state of mind wherein he gets increasingly inclined to live life of the Truth with God. Prophet Mohammad captures that state of mind as “my eyes may be sleeping, while my heart always remains awake”.

To walk the path of the Truth (Haq), there is a need of a mentor who guides and leads on that very path. That is why the necessity of a Pir, Sheikh or Kamil Murshid (Perfect Master), is a must. Without grace of a perfect Master, oneness with the Lord is impossible. Such a master cleanses the mind and helps disciple’s soul ascend from one spiritual state to another. It is said that should anyone traverse the spiritual journey without submission to a perfect Master, it may be so construed that the person is guided by the Satan. He can be compared to a tree which is uncared by the gardener, resulting into fruitless tree or whose fruit is bitter.

Sufism mandates—starting life afresh and aspiring for a spiritual journey. Murshid and Murid’s or Guru and Disciple’s the very basis of relationship is based on Love (Ishq) and devotion (Ibadat). This relationship survives in perpetuity and not to be presumed as a contractual arrangement that survives with mutual liking or gets annulled if one of the parties wishes to abandon. That is why it is said that if one becomes a disciple in real sense, he will remain a disciple till eternity. To abide by the commandments of the Master, then remains the real objective of the disciple. The essence of the life of a follower is to have full faith and humility towards the Master. The Master expounds to the seeker the technique of spiritual practice. The Master also blesses disciple with spirituality by showering His grace through His sight (drishti).

The objective of a Sufi is to indistinguishably merge with the Truth but question is how to attain that goal.  God cannot be accessed through intellect as he is beyond the realm of mind. By reading books too, His realization is also an impossibility. Sufis very strongly endorse that God can be realized by the one who falls in Love (Ishq) with Him. That is why Khawaja Muinnidin mentions—

अकल दी अख ऐ मुईन, न शक्ल यार दिखलावे

जिस रूप लैला दा ताकना होवे , ओह मजनू बन जावे

“By the eye of intellect, Oh” Muinn” that face of the Friend (God) cannot be seen

If one wants to see the form of Laila, then he must become a Majnu”

Sufis deem the Lord as their beloved and themselves as lovers (Aashq). Sufis consider love (Ishq) at the pedestal of pinnacle. They believe that love (Ishq) is not subservient to devotion while true devotion has to be compliant with demands of love (Ishq). Devoid of love (Ishq), the devotion is akin a physical body sans the soul. So long as lover and the beloved are not in a state of oneness, the fire of separation rages within the lover.

तेह तेरे दीदार दी पियारे, मेंनु लोचा जंगल लिआई

ऐसी अग इश्क दी लगी , जिस रूह अते जान सुकाई

Thirst of vision of the beloved, dragged me into jungle.

  Fire of love (Ishq) is raging -- that has rendered my soul and the very life as lifeless.

According to Shibri, love (Ishq) is that fire of heart, which, in the absence of God reduces all cravings into ashes. Sufis also believe that unless grace of the Lord is bestowed, love does not spring in the heart.

Bayazid Bistami has mentioned—“I thought that I remember the Lord, I know the Lord; I love Him; I seek Him; but when I attained some nearness with Him, then I realized that before my remembrance; He was remembering me; before I knew Him, He knew me; before I loved Him, He was loving me; before I sought Him, He was seeking me to enable me to find Him.

When Sufi experiences a state beyond pain and pleasure, difference between “I and you” ceases, his heart is thoughtless except solitary thought of his Beloved, then he merges his  self with the Supreme self. That is known as “Fnaa”—annihilation of the self. Many Sufis call stage beyond Fnaa as “Baqa” or “Amar Pad” or “Salvation”. This is deemed as the highest state of attainment. The peak of Fnaa is the starting point of Baqa—wherein the soul remains merged with Lord till eternity.

The greatest single impediment in this journey is of Nafs-Mind. So long as mind (Nafs) does not irrevocably shun worldly temptations, meditative concentration on the Lord cannot be pursued.  Till such time mind is appropriately molded, this journey remains out of the realm of possibility. Purity of the heart is thus the sole basis of this path. To tame mind, deterrents are a must. The Sufis thus keep aloof from worldly desires and cravings of mind. Self-control, renunciation or detachment is comparable to such precautions. Some believe that when Sufi Dervishrealized transient nature of this creation, then they considered these deterrents of insulating themselves from the world as the prime necessity. Sufis maintain that this creation is exceptionally transitory that it does not merit focus of any sorts. The more a person gets tangled in this world, the more his complications multiply. Thought of acquisition of this or that material entity creates anxiety in man. Anything that man wishes to acquire or accomplish creates attachment in him and thus he neglects other aspects of human life.  Renunciation of world and its detachment is termed ZUHAD or Tapsaya or Penance. Experiencing blissfulness or ZUHAD is the state when Lord is the only causative factor of that bliss and none else.

The main prerequisite of being a Sufi is to abide by the will of Lord. This is called FKAR or RAZI-B-RAZA. It is equally important that a Sufi should not complain about his poverty nor the greed or thriftiness of others.

“Sufi eats less, speaks less, and sleeps less. His devotion to the Lord is meditative concentration on the form of his beloved and His ZIKR( Simran or remembrance ). In the beginning ZIKR is done by the tongue but slowly KALBI ZIKR—Simran from the heart commences. This implies that while he is engaged in any work, his mind remains absorbed in the ZIKR. Thereafter this transmutes to ZIKRE RUHI—the Simran or remembrance done by the soul.

Through patience, contentment and living in the will of the Lord, a Sufi keeps himself absorbed in contemplation of the Lord. Slowly he proceeds towards Muqame-Haq or the Primal Abode.

Progression in Sufism is deemed to be in four steps : SHARIAT, TAREEQAT,MARFAT AND HAQEEQAT.

SHARIAT includes Namaz, Roza (fasting), Haj(visiting Macca) Zakat(charity). Some Sufis practice SHARIAT, while many others consider it unnecessary. Real objective of SHARIAT is reining tendencies of mind so that attention gets focused on the Lord instead of the world. SHARIAT is a starting point and not the destination.

TAREEQAT contains attributes of purity of character, honesty, truthfulness, patience, humility, renunciation and service etc. with which spiritual practice as per the technique elaborated by the Murshid—the perfect Master, is to be applied. The gain to a spiritual aspirant accrues from devotion to the Lord, but unless heart (KALB) is made pure, devotion is not fruitful.

MARFAT means to detach mind and senses from the soul by spiritual practice and to “know thyself”. Inner mystical experience is the very soul or essence of MARFAT.

HAQEEQAT is that pinnacle where the soul, purified from all influences of mind and senses becomes one with the Divine Truth. The soul then gets released from the mortal (FNAA) creation by attaining perpetual redemption to state of MUQAME HAQ (SATLOK) and attains eternal life –called BAQA or AMAR JEEVAN.

SHARIAT of different religions may vary but TAREEQAT,MARFAT AND HAQEEQAT are universal for all religious philosophies.

LINEAGE OF SUFISM

According to Sufi’s tradition, Prophet Mohammad familiarized some of his close associates and disciples with TAREEQAT –to lead a pure life with devotion to the Lord--and blessed them with Divine grace, which is called AL-BARQA-AL-MOHAMMADIA. He then permitted them to transmit his instructions to prospective seekers in the coming days, so that they may also be recipient of Lord’s spiritual grace.

Thus Prophet Mohammad vested some of his followers with responsibility for spreading his mystical teachings to coming generations. This work then continued from one generation to another and missionaries of mystical knowledge came to be known as Murshids, Sheikhs or Darveshs. Each Sufi Darvesh would have a Murshid and each Darvesh would establish one or more Khalifas (Caliphates). Thus Dervishof such type created a chain that came to be known as Silsila (Lineage or Tradition). When a Murshid or Darvesh became very prominent in a lineage or Silsila, then his successor Dervishwould also add his name with them. For example, Abdul Kadir Jilani’s lineage has come to be known as Kadria’s family and line of eighth Darvesh of Chishti was named after “Chishti”.

It is difficult to pinpoint a fixed date of start of Sufi descent in India, but it is believed that it could have commenced in the beginning of 11^th century. Historical details of Sufis is available from Sind, Panjab and North-Western areas. Some of Indian Sufi lineages are SUHARAVARDI, NAKSHBANDI, KADRI, FIRDAUSI AND CHISHTI.  

SUHARAVARDI tradition commenced from ABDUL-KAHIR-ABU-NAJIB-SUHARAVARDI, who was a disciple AHMAD GAZALI. The start of this lineage of Junaid Baghdadi and Al-Gazali is believed to have initiated from Hazrat Ali, son–in-law and Caliph of Prophet Mohammad. The spread of this line was largely carried out by Sheikh Shabbudin-Abu–Hafs-Al Suharavardi. During Mongolian invasion, Sufis of this tradition migrated from Iran to India, which led to expansion of Sufism in this region. Here Sheikh Bhauddin Zakaria, the follower of Sheikh Shabbudin, initiated the process and thereafter Sayyad Jaluluddin Surkhposh Bukhari established a focal point in North East Multan for dissemination of teachings of this tradition. After that, Sheikh Rukkanddin propagated the same to Delhi. Sultanates of Delhi, from King Alluddin Khilji to Mohammad Bin Tuglak accorded respect and reverence to this lineage.   

In India, FIRDAUSI tradition is believed to have commenced from Khawja Baddurdin Samarkandi. In fact Firdausi lineage is an off shoot of Suharvardi. In 14th Century, this line expanded in Bihar. Sheikh Shrafuddin Ahmd Bin Yaya Mneri was a great Sufi Darvesh of Firdausi lineage. He provided a new turn to Firdausi philosophy.  He instilled deep and candid insights in his work MALOFZAAT. Amongst Bihar’s Sufis, names of Makhdum Isral Mneri, Makhdum Ismail Mneri and Hazrat Makhdum Yaya Mneri are prominent.

NAKSHBANDI tradition is linked to Yakub Yusuf Al-Hamdani. Later on Kwaja Bahuddin Nakshbandi strengthened this line and thus was named Nakshbandi.  One of the caliphates of Khawaja Hamdani, named as Abdul Khalik Gijdwani outlined “eight fundamental principles” of this tradition. These principles are still adhered to by the followers of Nakshbandi. In mid-Asia,countries of Mangols, Timur and Uzbekhs were also influenced by this philosophy. In India, Khwaja Baqi Bilah( died in 1785) started this lineage. Khwaja Mir Dard, Shah Waliullah, Sheikh Ahmed preached about this system.

KADRI  tradition was born in Baghdad through the great Sufi Darvesh Hazrat Sheikh Abdul Kadir Jilani. With utmost respect he is called and honored as “Pir Dastgir”, “Peerane Pir”, “Gosul- Azam”. It is so believed that in India this tradition commenced through Mohammad Gos which belonged to the family line of Abdul Kadir Jilani. Prominent Indian Sufis of Kadri line are Hazrat Inayyat Shah, Sain, Bulle Shah,Hazrat Sultan Bahu and Hazrt Mian Mir. Shah Latif Bhitai of Sind is also related to this tradition.

CHISHTI tradition is named after city of Chishit in Khursan province of Iran. Some Dervishmade city of CHISHT as the Centre of dissemination of their spiritual sermons. This town became so prominent that Dervishhailing from this place came to be known as Chishti.  Some historians have associated commencement of this lineage from Hazrat Ali, the Caliph of Prophet Hazrat Muhammad, like Suharvardi line. Then, after Khawaja Abu Ishak Shami Chishti, the Darvesh of this family were called Chishti. Khawaja Abu Ishak Shami died in 950 AD.  After him, there were six Sheikhs and thereafter Khawja Moinuddin Hasan Sanjari Chisti came in this lineage. From Iran he arrived in India and made city of Ajmer as the Centre of sermonizing this tradition.  Gradually, this thought process got propagated throughout India.

Khawja Moinuddin appointed two Caliphs : Khwaja Qutabuddin Bakhtiar Kaki and Khawja Hamiduddin Nagori. Khwaja Qutabuddin Bakhtiar Kaki extensively preached Chisti tradition in and around Delhi. Sultan Shamsuddin Altmash, king of Delhi held him in great reverence. Amongst Khwaja Qutabuddin Bakhtiar Kaki’s Caliph Khawja Fariduddin Massoud carries a special prominence. He later gained famed as Baba Farid Shakarganj. Out of five Caliphs of Baba Farid, Hazrat Nizzamuddin Aulia is very famous. Khawja Moinuddin also enjoyed a very close rapport with second Caliph, Khawja Hamiduddin Nagori. He was a very adept scholar of Arabic and Persian. His mystical attainments were such that Khawja Moinuddin honored him with the title of SULTANUL-TARIKEEN (Emperor of Darveshs). His poetry in Hindi penetrates deep in the innermost recesses of hearts when he depicts about Divine love. This tradition thereafter thrived through Khwaja Husain Nagori and  Sheikh Kabir.

    

VIVEK OR HUMAN INTELLIGENCE

THOUGHTS   ON   ---VIVEK—( HUMAN INTELLIGENCE)

Human body is limited and thus our vivek is also limited, though it is true that man’s vivek is of much higher pedestal than other living beings/species. Vivek serves an effective tool for memory, discrimination, determination and evaluation in our daily lives. But compared to the cosmic consciousness—man’s Vivek is infinitely small component.

Our bodies can eat 3-4 Rotis/walk 2-3 miles/memorize one or two books. This shows the state of our physical limitation. Likewise we are unable to grasp future course of events or what may happen the very next moment. In our own life we make decisions with the power of our vivek—but sometimes they too prove to be wrong.  This is indicative of the fact that our sense of judgement-- supported by intelligence-- is prone to erring.

The process of man’s decision making and judgement is intimately linked to our five negative perversions and five positive attributes. The ingredients in the compound of Pralabdh Karma include –Kam , Krodh, Lobh, Moh, Ahankar and Sheel, Khshma, Sahaj, Prem, Namrata . The positive and negative aspects of our Vivek are guided for decision making by the combination of preponderance of these ingredients at any point of time.

According to Socrates, the famous Greek philosopher and thinker—Generally man’s Vivek is obsessed in pursuit of happiness for acquisition of wealth, property, fame, health social status!! He dislikes pain, poverty, disease and humiliation.

Moment’s introspection is required to assess whether wealth, property, fame, health, social status contribute to real happiness? NO!!  Wealth, property, fame simultaneously brings fear of losing them. Health and beauty also wear out. Friends and relationships change and the societal power also vanes.  Thus when such attainments are riddled with fear—Vivek is unable to be the source of lasting happiness.

Secondly the very means of acquiring wealth and fame beyond a reasonable degree involves manipulation, deceit, lies. If the very tools of such happiness are fraudulent and unjust then it only results in unhappiness and agony. People resort to unscrupulous designs because they are “ignorant” that wealth, property, fame cannot be provider of real happiness. According to Socrates they must get rid of their ignorance by “Knowing Thyself”.

Can we “know” ourselves by our ten Gyan and Karm Indriya or the ten senses of touch, taste, seeing, hearing, and smelling (gyan) in addition to use of moving, grasping, speaking, reproducing and eliminating (karm). These inner and outer outlets of mind and body are very fickle, prone to change and forced by direction of Pralbdh karma. Also every moment there is a change taking place within the body, mind-- and the related environment which includes earth/ time/ space/ subtle coverings of astral and causal bodies. So long as inner self is in harmony with totality of environment we feel momentary happiness, but that gets vitiated as soon as there is conflict between the related environment and the physica/mental frame resulting into sadness or anguish. All these ten senses are integral part of the mind and body.

Unless, says Socrates we know the soul—which is the eternal self— by freeing it from gripped effect of body/mind combo, the eternal happiness or bliss cannot be experienced. Soul is the totality of Consciousness or the Lord God itself.

आतम में राम, राम में आतम

चीनस गुर विचारा  page 1153 Guru Nanak Sahib

RUMI says  “we are not a drop in the ocean but an ocean contained in a drop”.

Says Saint Chatar das

बूँद बूँद सागर है पानी, है एह ज्ञान विनाशा ना

पाक ज़ात ते रूह दे अंदर समझ फरक इक मासा ना  

जिस ने समझ लई एह बोली मोह विच ओह फासा ना  

An oracle in Greece declared Socrates the wisest man. Socrates responded that “I know nothing”. He went to the wise men in the town and found that what they claimed “to know”, was not the real knowledge and therefore they knew not. (Meaning they had no concept of the soul). Atleast Socrates was honest in his admission that “I know nothing” and Oracle had rightly declared him as the wisest person of honesty and intellectual integrity. So Socrates became “wisest” by acknowledging that He knew nothing.

There could be another tangible answer to Socrates admission of “I know nothing”. And that is=== only “HE” knows because “I” is the ego self – is separate from the Lord and cannot know. The soul is the Omni-self whose knowledge/virtue is the very totality of consciousness.

Until our Vivek is blessed by a perfect Guru and we pursue the path outlined by Him, we cannot traverse our journey on the mystical road and get out of realm of mind which extends up to Trikuti.  

1              ज्ञान अंजन गुरु दिया अज्ञान अंधेर बिनास, हर कृपा ते संत भेटया नानक मन परगास// २९३

कुंबे बधा जल रहे , जल बिन कुम्भ न होए ज्ञान का बधा मन रहे, गुरु बिन ज्ञान न होए//४६९  

2              पड़िए जेते बरस बरस पड़िए  जेते मास;;

पड़िए जेते आरजा पड़िए जेते सास

नानक लेखे इक गल होर होअमे झख्न झाख ---४६७ म१

3              इल्मों बस करियूं यार , इको अल्फ तेरे दरकार

बहुता इलम इज्रील ने पड़या, झुग्गा झाड़ा उस दा सड़या ---बाबा बुल्ले शाह

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4              अल्ला पड़ हाफिज होया न गया हिजाबों पर्दा हू

पड़ पड़ आलम फाजिल होया, तालिब होया जर दा हू

लाख हजार किताबां पड़ीयां, ज़ालिम नफस न मर्दा हू

बाझ फ़क़ीर किसे नहीं मारया, एह चोर अंदर दा हू =======हरत सुल्तान बाहू

5              पड़ पड़ सारा जग मुया पंडित भया न कोई

ढाई अक्षर प्रेम के पड़े सो पंडित होए =============साहिब कबीर साहिब

6              कबीर का घर शिखर पर,जहाँ सिलसिली गैल

पाँव न टिके पपील का, पंडित लादे बैल ===================== कमाली –कबीर सहिब की लड़की

  

7              पड़ पड़ आलम फज़ल होया, पर मन अपने नू पड़या ही नहीं

जा जा मंदिर मसीतां वड़दा, पर मन अपने विच वड़या ही नहीं

अंवे हर रोज़ शैतान नाल लड्दा, नफस अपने नाल लड़या ही नहीं

बुल्लेशाह आसमानी उड़दा फिरदा, जिहडा घर बेठा उस नू फड़या ही नहीं 

8          जान भूझ कुआँ पड़े , पलटू चले न देख

मन माया से मिल गया, मारा गया विवेक.