GUR SARNAII SAGAL NIDHAAN Page 1271 AG
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गुर सरनाई सगल निधान// साची
दरगाह पाईये मान //भरम भऊ दुख दर्द सब जाये // साधसंग सद हर गुण गाये//
मन मेरे गुरु पूरा सलाह
//नाम निधान जपहु दिन राती मन चिंदे फल पाए// RAHAO //
सतगुर जेवड अवर न कोई //
गुर पारब्रहम परमेसर सोई//जन्म मरन दुख ते राखे // माया बिख फिर बाहूड न चाखे//
गुर की महिमा कथन न जाये //
गुर परमेसर साचे नाए// सच संजम करनी सभ साची// सो मन निर्मल जो गुर संग राची//
गुर
पूरा पाईये वडभाग//काम क्रोध लोभ मन ते त्याग // कर किरपा गुर चरण निवास// नानक की
प्रभ सच अरदास //
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NARRATIVE IS IN TWO PARTS.
FIRST PART IS RAHAO AND
THE SECOND PART FOR THE REST OF SHABAD
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Satsang PART
1 RAHAO KADI
गुर सरनाई सगल निधान// साची
दरगाह पाईये मान //भरम भऊ दुख दर्द सब जाये // साधसंग सद हर गुण गाये//
A perfect master
makes the seeker aware of treasure of nam (सगल निधान). The dichotomy is that while the treasure of Nam is
within all of us, we are unaware of it by Divine design. Access to awareness of
Nam is feasible by grace or रहमत
or नदर or दया
orमैहर of Guru. (Guru Amar Das Ji also says —नानक
नाम निधान है गुरमुख पाया जाये page 590 AG)
By surrendering (सरनाई) means strict
adherence to the teachings of living Guru about Nam—also called Shabad, Word,
Kunn, Naad, Dhun, Music of spheres, transcendental sound and light are made
aware to us by the Grace of the Guru.. (कुन
कुरान में है लिखा अल्ला –हु-अकबर के लिए --- Tulsi sahib; “in
the beginning was the Word”-----Bible or अंतर जोत निरंतर बानी सचे
साहिब से लिव लाई –Guru Nanak sahib—page 634 AG)
What is
hindering our realization of Nam, due to which we cannot become aware (पाईये मान) of our eternal
abode (साची दरगाह)?
These are भरम and भऊ. The doubt or
delusion represents भरम or वहम or duality and
multiplicity, that creates division of “One” into infinite entities. The
divisionary and illusionary nature of mind creates sense of envy, superiority
and inferiority, good and bad, beautiful and ugly that generates fear (भऊ) amongst each other which is causative
factor दुख दर्द.
The Lord’s
attributes defined by Guru Nanak Sahib in Mool –mantra of Jap Ji-- is “Nirbhao”
and “Nirvair” because there is none else other than the One. Until we realize that Oneness through
submission and surrender to the Guru-who is “Word made flesh” we will remain in
the perpetual commotion of दुख दर्द.
Attuning to Nam in meditation (हर गुण गाये) is being in
company of saints (साधसंग). Here singing or reciting is not to be
confused with chanting with musical instruments. Meaning of
साधसंग is to live meditative way of life advised by the Guru.
मन मेरे गुरु पूरा सलाह
//नाम निधान जपहु दिन राती मन चिंदे फल पाए//
HUMAN mind is
generally engaged in karm –kand, which includes Sato Rajo and Tamo Gun or
ascetic way of life or pleasing the Lord through pilgrimages, charities,
reading and reciting holy scriptures. These are all futile. These are ways of
Manmukh. Says Kabir Sahib- रज गुण तम गुण सत गुण कहिये एह
सब तेरी माया (page 1123), that “all the characteristics of Rajo/Tamo/Sato
gunn are part of your veil of illusion”.
Fifth Guru mentions—तीन गुणा इक सकत उपाया,
महा माया ता कि छाया (868) means “through the process of
the three Attributes was created a power Mahamaya that has cast
its shadow”.
(ALSO See page 68 of AG— त्रह गुणा विच सहज न पाईये ---------निर्गुण नाम निधान
है).
Mind is both an
enemy and friend. If it is concentrating in the world or in outward/ downward
direction, it becomes an enemy of the self for Divine realization. When mind is
detached from the worldly desires, pulls the attention in inward and upward
direction-- then it is the greatest friend for harmony with Lord.
To rein wayward tendencies of mind Guru Sahib
says-- abide by the advice of nam bhakti revealed by the Perfect Master (गुरु पूरा सलाह). Third Guru says (page 37 AG)—मन
मेरे सतगुरु के भाने चल,
निज घर वसो अमृत पीयो ता सुख लहो महल ---- oh my mind, remain in harmony with
Guru’s Shabad/Divine to relish “nectar of eternity” for bliss of the Lord’s
abode.
Loving and
intense meditation or perpetual remembrance will deactivate the cravings of
mind for trinkets of this tinsel world and it will realize its glorious Self.
Mind will get release form the cycle of birth and death; get awareness that it
is the part of the Divine—to which it had forgotten (मन चिंदे फल पाए). Baba Ji often quotes – मन तू जोत सरूप है अपना मूल पछान// मन हर जी तेरे नाल है
गुरमति रंग मान page441 AG—Oh
mind you are integral part of the Divine Light—please realize that. Lord is
within you—but that understanding can come only through the grace of the Guru.
(Note--मन
चिंदे फल पाए may not be construed for any material or physical items or
gains or fulfilment of targeted objective through nam bhakti, because that will
again entrench or pull the human being into the cycle of come and go.)
PART 2
Page 1271 सतगुर
जेवड अवर न कोई // गुर पारब्रहम परमेसर सोई// ---
NOTE— Sri
Guru Granth Sahib’s reference to (Satguru) is for true Guru as living friend,
teacher and mentor - guiding the disciple from the outer perishable world to
the experience of Truth everlasting - is a central pillar of the Gurbani’s
spiritual tradition. Guru Nanak Sahib says in Mool Mantra of Jap Ji—गुर प्रसाद जप—that Lord can be realized with the grace of
Guru, through the meditation prescribed by Him. Then in Gurbani each Shabad
starts with prayer of --“इको सतगुरु प्रसाद”—that the One can be realized by the Grace of the Satguru. Another invocation is of revering all Gurus of all times -- आद गुर नमः जुगाद गुरु नमः श्री गुरु
देवो नमः सतगुर नमह—I
bow in humility to the primal Guru; and Guru of all ages; to the Guru of my
Guru; and my Satguru
Limited in awareness by their physical and mental reality, human
beings are yet blessed with unique capability of awakening the soul (surat) while in human form.
Infact all persons are spiritual beings having human experience. The
mystical relationship with the Guru also starts at the human level, which is
the beginning of a spiritual process towards recognition of the disciples’ true
self. Love for the physical form of Satguru first transmutes to the Shabad form
of Satguru through meditative awakening of the surat (consciousness) and then
culminates into love for the Formless—immaculate Name that is the truest Guru
to which Hazur has personally written as “May my love for the form culminate
into the love for the formless”.
Guru Nanak Sahib concludes in Jap Ji“जिन्नी नाम धेहया गये मुश्क्त घाल //नानक ते मुख उजले किती छुटी नाल”// the interpretation of किती छुटी नाल could be understood as merging into
the formless Reality.
MEANING
सतगुर जेवड अवर न कोई // गुर पारब्रहम परमेसर सोई//
None equals the glory of Satguru. There is no difference between
the Lord and the Guru.
Satguru (सतगुर) means the one who reveals the technique/method/secret (गुर) of accessing the truth (सत). The
Guru removes the darkness of ignorance and illusion, and blesses the radiant light
of the Reality—the Truth. बाझ गुरु है
अंध गुबारा page116—Third Guru( without Guru
there is pitched darkness and blindness).
Satguru reminds about the lost connectivity (meaning
awareness) of the Lord with the disciple. (जन्म जन्म का टूटा घाडे page 191)— The entire
santmat revolves around Satguru.मेरे सतगुरा मैं तुझ बिन अवर न कोई//हम मूरख
मुगध सारणागति ,, कर किरपा मेले हर सोई// (None is comparable
to exalted status of my Satguru—we are foolish and innocent and seek your
sanctuary. Bless us for realization of the Lord.)
The real form of Satguru is Shabad, which cannot be seen or
heard or inferred--- not because Shabad is limited, but because, we as human
beings are limited. The instrumentation of mind cannot comprehend the greatness
of Shabd Guru as the Lord.
Thus Shabad Guru or the Lord in His abundance
grace, manifests in human form in the purity of flesh or “word made flesh” to
communicate with sincere seekers to explain the method of getting aware of the
Shabd resonating within all of us, which is the basis of this cosmic and
para-cosmic existence.
Gurbani elaborates-- Shabd is the real Guru and the Surat, the soul consciousness, is the real disciple. शब्द गुरु सुरत धुन चेला
Baba Jaimal Singh Ji writes to Hazur
Maharaj Sawan Singh Ji in one of the letters in Parmarthi Pattr----सतगुरु शब्द स्वरुप है जा का आद न अंत// काया मे ही दर्श है
निश्चे मानो संत // Baba Bulle Shah says of his Murshid-- Shah Inayaat Khan –मौला आदमी बन आया// The beginning on the spiritual path starts from the physical forms
of the Master and the seeker.
The human body of the true Guru has limitations,
like the physical bodies of seekers, because they are bound by their nature to
change and cease to exist, whereas the Guru-Seeker (Surat) relationship is eternal, the soul being a part
of the Lord. आतम में राम राम में आतम
चीनस गुर बिचारा-- God abides in the soul, the soul in God.
There are three prominent types of guidance
blessed by the Guru.
Ø The first at the physical level is that of
transitory and constantly vanishing reality of this world of Maya. (कूड़ कूड़े निहों लगा
विसरैया करतार// किस नाल कीजेय दोस्ती सब जग चलन हार//). Advice
given is to shun attachment with this world of maya and follow a path “to know
thyself”.
Ø The second is of initiation (to the method) of
Nam-meditation and stressing about a
life style that is conducive for the said meditation, living in His will with
love, humility, gratitude, truth and patience. (सतगुर दाता हर नाम का प्रभ आप मिलावे सोई// (Only the satguru can
bless with the technique of awareness of nam, though that may be resonating
within the body.)
Ø The third guidance-- is that the Surat, Guru and
the Lord are in oneness—and that there is only One and One Lord sans any
thought of ego or duality or Hoame. नानक
हुक्मे जे भुजे ता होअमे कहे न कोई // except the Hukam –the
rest is a fake existence. The three are
profoundly interlinked.
There is no way to
recognize a perfect Master, until He wishes to reveal Himself. He seeks his own
sheep as a Shepard to which Jesus has called as the marked souls. Nevertheless
some of external signs of “perfect living saints” are mentioned below--
He teaches how to access--
a. The “Word” (Shabad or
Nam) vibrating “within” the seeker;
b. That Lord can be realized
“within” the human body by focused meditation on the third eye;
c. Preaches that ascetic
practices’ (fasting, pilgrimages, living a life of seclusion, singing and
recitations of holy scriptures) rewards
are limited, within the domain of cycle of come and go;
d. Shows no miracles to pull
the attention of the public;
e. Makes no distinction on
color, caste or religious grounds;
f. Stresses on leading a
balanced life of a householder with a lacto –vegetarian diet and living with
honest means.
g. To accept all events of
life “happily” in the will of the Lord (Raza) -- with attitude of gratitude.
h. A true Guru leads an
honest life with his own personal earnings and does not create liability on
others. He is a well- wisher of all. गुरु पीर सदाए मंगन जाये ,तो को मूल न
लगिए पाए // घाल खाए कुछ हथी दे नानक राह
पह्चने से // page 1245
The intrinsic meaning of सतगुर जेवड अवर न कोई
According to Gurbani, Gyan Marg---the path
of knowledge and wisdom, Dhayan Marg—the path of meditation, the path of
performing good Karmas or deeds--- cannot capture the vastness of Lord’s
excellence. Living Satguru is the only refuge of my life that saves my
honor.
--- ज्ञान ध्यान कुछ कर्म न
जाना, सार न जाना
तेरी// सब तों वडा सतगुरु, नानक जिन
कल राखी मेरी//
मुरशद मैनूं हज्ज मक्के दा,रहमत दा
दरवाज़ा हू ।
करां तवाफ दुआले किबले,हज्ज होवे नित ताज़ा हू
।
कुन फयकून जदों दा सुण्या,डिट्ठा
अल्ला दा दरवाज़ा हू ।
मुरशिद सदा हयाती वाला बाहू,ओहो खिज़र खुवाज़ा
हू ।
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The next subject of this verse on birth and death;
also on Maya
जन्म मरन दुख ते राखे // माया बिख फिर बाहूड न चाखे//
He
(Satguru) takes me out from the misery of cycle of birth and death. The poisonous
sting maya does not affect me.
Satguru is the only anchor and hope of the
seeker who can relieve a human being out of the cycle of 84 and the realm of
mind and maya. The
deemed objective of human life is to attain Mukti or Moksha or salvation from
the cycle of birth and death. लाख चौरासी
जून सबाई मानस को प्रभ दी वडआयी, इस पौड़ी से जो नर चूके सो आये दुःख पय्येदा-- page 750 // only human
beings by Divine Design are entitled for Mukti.
According
to Gurbani page 129 (Third Guru) देवी देवा मूल है माया// सिम्रित सास्त जिनी उपाया//काम
क्रोध पसर्या संसारे// आये जाये दुःख पाव्न्या// “The source, the root, of the gods and
goddesses is Maya (the yearning for pleasure and the fear of pain). This Maya
gave birth to the Simritees and the Shaastras (meaning, the Simritees and
Shaastras were composed for the sake of obtaining of pleasure and getting rid
of sorrow). Sexual desire and anger are diffused throughout the universe, as a
result of which people come and go in the cycle of reincarnation and suffer in
pain.
This in broader sense implies that even gods-goddesses or
devi--devta or astral and causal entities, which according to Vedic mythology
are 33 crores (330 millions)—including rulers of this Mayavi creations, Brahma,
Vishnu, Mahesh cannot attain Moksha or Mukti unless born as human beings. Maya
apart from being active in physical (स्थूल) world extends
in subtle form in Andi (सूक्ष्म) and Barhamandi (कारण) regions.
Maya cannot attain Mukti. Mukti or the escape from the birth and death is feasible only
when soul devoid of all external coverings merges in the Lord itself, beyond
the expanse of mind and Maya—also called region of Sach Khand or Haq (in
Sufism). The gift of human life is indeed very precious
opportunity to redeem the lost glory of the soul stuck in the conundrum of
lower and angelic species by
following the due process of Bhakti Marg outlined by a Satguru. भाई प्राप्त मनूख देह्रिय्या// गोबिंद मिल्न कि एह तेरी
बरिया// page 12.
Let us first define human life and process of
birth and death...
Human life is a continued flow of inhaled and
exhaled breaths within a destined karmic span of time and space also called
Prlbadh karma. Inhaling is birth, while
exhaling is death. When this process is permanently impaired or what is called
death in the physical plane or the end of destined karmic span -- we generally
incarnate in other species. The same
breathing process in an alternate body commences at other level of karmic
settlement with a renewed (Prlbadh) karmic destiny drawn out of Sinchit Karmas
(stored karmas) of previous lives.
Births and deaths appear and
disappear in the conundrum of time and space – that is the Maya's dualistic
principle. We arrive on this planet without our consent and quit without our
consent. Zuq –a poet, has given a very apt expression – लाई हयात, आये, कज़ा ले चली, चले// न अपनी ख़ुशी आये न अपनी
ख़ुशी चले (life
brought us, death removed us. We came and went not because of our own freewill (pleasure).
The intervening period of our so
called “life” is full of joys and sorrows, pain and
pleasure, death and disease and so on, intertwined with relatives, friends and
worldly possessions/ passions which are devoid of reality and also beyond our
control. They tie us in bondage (false ego-sense, Hoame or the feeling that “I
exist” in distinction to others, including the Lord). This ego-self is the
reason of our being getting re-entrenched in this creation time and again
in the form of various species—many times below the level of human
consciousness or even above where we are in perpetual misery although we feel gratified
due to illusive effect of mind and maya.
The fear of death or getting
non-existence from this temporal existence becomes perennial pain and fear in us. Says Ghalib—कैद्ये हयात और बन्दे गम असल में दोनों एक हैं //मौत से पहले बन्दा गम से
निज़ात पाए क्यों.---man is
imprisoned in life of grief –while path of life is bonded with sorrow.
The above is the traditional understanding.
But the saints say “oh man –please introspect who dies and who lives
कौन मुआ
रे कौन मुआ ॥ ब्रह्म गियानी मिली बीचारा एह ताऊ चलत भया ॥ (SGGS
885). O, who has died, who has died (i.e., in reality, the soul does not die). Meeting the Brahm-Giaanee
(Brahm-realized, Gurmukh—the one who is
blessed by the Satguru), upon inquiry or Vichaar, you will know that this (death) is
the nature of temporal life.
अगली कीच खबर न पाई // रोवनहार भी उठ
सिधाई// भरम मोह के बांधे बंध// सुपन भया ब्ख्लाये अंध// No one
knows what happens next (after death...)The one who is lamenting (upon death)
will also arise and depart (from this world). Mortal beings are bound by the
bonds of doubt and attachment. (It is like) the (mentally) blind man who
babbles and grieves in vain in dream!
What determines the direction of new
birth after the death? It is the attachment to this creation!! There
is a long description of reincarnations that we are directed depending upon
pull of our possessiveness, given by Bhagat Trilochan in Gurbani page 526 अंत काल
जो लछमी सिमरे ऐसी चिंता में जो मरे// सर्प जोन में वल वल औतारै--------
अंत कल जो नारायण सिमरे ऐसी चिंता मह
जो मरे// बिदत त्रिलोचन ते न्र मुक्त पीताम्बर वा के रिद्दे बसे/
The
question is whether it is worth living a life of come and go or whether it is
preferable to liberate ourselves from the chained existence controlled by maya.
The way forward is “अंजन माह निरंजन
रहीये जोग जुगत इव पाईये” (Yoga or Union ) is attained by remaining unblemished
in the midst of the worldly filth (Maya). (sggs 730).
The
world of Maya when taken as reality gives us a feeling of fear, anxiety,
limited and mortal. When mind quits its focus on Maya
and attaches himself to immortality of the ultimate Reality, the effect of Maya
is nullified. Illusion is set at rest and troubles us no more
Gurbani
says --मुक्ता सेवे मुक्त होवे// होमे ममता
शब्दे खोवे//Saints or
masters who themselves have attained Moksha can bless human beings for going
beyond the state of mind and Maya. Then again --केते बंधन
जी के गुरमुख मोख दुआर// There are so many
entanglements for the soul. Only by the grace of Satguru do we find the Gate of
Liberation (sggs 62).
Considering
the entire complexity of Karma, Maya, and desires etc. a true living Guru suggests
ways and means of diminishing our ego-attachment with this world by experiencing
profound attachment to the melody of the music of spheres. When attachment
with superior-most Shabad or nectar of immortality is attained, mind is
automatically detached from the pull of the world.
Then the creation is not desired, even if
living on this material plane. Mind is rendered dormant so far the Maya is
concerned. (मन मूसा
पिंगल भया पी पारा हरी नाम). The soul is pulled to its origin because the
weight of mind and maya is absent—and soul is then fit to attain Mukti or
liberation from the karmic cycle from all planes of existence.
Mukti in other words is annihilation of the self or Fnaa (फना) or अपनी हस्ती
नू नेस्तोनाबूद कर देना. A
seed exterminates its existence in the soil to grow as a plant, flower and
fruit. Says Allama Iqbal—मिटा दे अपनी हस्ती को अगर कोई मर्तबा चाहीये, कि
दाना ख़ाक में मिलकर गुले गुलज़ार होता है //
Liberation
does not mean death. It
simply means total liberation from Mayavi intellect, etc. and attaining life
eternal. Hence, if liberation is to be achieved, it has to be realized while
living in the body. It has no value after death; for what happens after death
is immaterial. This state of Jeevanmukta — living dead or one who
"died before he died" or “Die to Live” — indicates the total demise
of the false ego. This is the state in which one is not affected by the
objective conditions, good or bad. कबीर जिस
मरने ते जग डरे मेरे मन आनंद //मरने ही ते पाईये पूर्ण परमानन्द. Page
1365. 'Kabir, death, of which the whole world is terrified,
is pleasing unto me; as it is in death alone, that one is blessed with the
Supreme Bliss.
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गुर की महिमा कथन न जाये //
गुर परमेसर साचे नाए// सच संजम करनी सभ साची// सो मन निर्मल जो गुर संग राची// page 1271
The glory of the Guru cannot be told or captured in
words or thoughts because He is the embodiment of the Supreme Being as He is
One with Nam or one with virtues of eternal.
His life is guided by discipline of Nam and all His
deeds are consistent with truth of Nam. The mind/person who is engrossed in
such a guru becomes pure—free of vices of mind and maya.
But what is the concept of Guru or Satguru?
According to diversity of religious convictions—remembrance of past Saints,
Gurus, Sufis, Darveshs, Pir, Mahatma or reciting their holy verses is deemed
bhakti or worship. Sant mat does acknowledge this devotion of external
dimension to holy saints of the past which has manifold benefits “of mind
world” for living life on this planet –but falls short of attaining salvation
or Mukti or relief from the circle of 84, which is saturated with illusive pain
and pleasure.
Gurbani’s indication is for “living” Sant Satguru—who is Shabad Swroopi ““word
made flesh” – of current time and space, who engages disciples in Shabad meditation
of inner dimension—seeking the Lord within the human body. Occasionally reference is made to बानी
गुरु गुरु है बानी विच बानी अमृत सारे page 982 –
that God’s Nam or Dhun is the Guru and that can bless eternal life. Then the
next line is गुर बानी कहे सेवक जाने माने परतख गुरु निसतारे – the
advice of Gurbani is that the seeker must seek the living Guru that can be seen
with physical eyes as the guide for eternal emanicipation. Gurbani is replete
with reference of Gurmukh and Manmukh—the former is devoted to the living guru
and the latter to the Guru of one’s own mind/belief or concepts/
A living satguru places his astral (shabad) form in the disciple and
remains—अंग संग in this life and beyond—till the final redemption of the soul with the
Supreme Being.
But before an implicit meaning of Mahima mentioned in this Kadi is
described--- a very memorable incident is worth narrating of Bade Maharaj Ji
(Hazur Maharaj Sawan Singh Ji) which based upon the following Shabad —
पिंगल परबत पार परे खल चतर बकीता
अन्ध्ले त्रिभुवन सूझ्या गुर भेट पुनीता
महिमा साधु संत की सुन मेरे मीता
मैल खोई कोट अघ हरे निर्मल भये चीता –fifth
guru page 809
“Gurbani says – that a crippled or disabled person can cross over the
mountain; a foolish person (like a donkey) can convey the wisdom of four Vedas.
A blind can experience three inner worlds and can be purified from vices by
surrendering to the Satguru. This is the glory of Guru. All filth of millions
of sins is washed away and one acquires immaculate consciousness”.
A seeker humbly asked Hazur—how the above stated unique phenomenon can
ever occur? Hazur replied “न तुसी पहाड़ नू देखो; न
मूर्ख (खोते) नू देखो// न तुसी अन्ने नू देखो; न ही कर्मा दी मैल नू देखो; तुसी बस
सतगुरु दी महिमा, रहमत ते वडयाई नू देखो//
Guru’s greatness cannot be captured in thought and words for the simple
reason that He is the Lord Himself that has descended to the level of human being
for the sole purpose of redemption of marked souls through the medium of His
power of Nam, Shabad, Word, Kun, Dhun, Anhad bani. गुरमुख
नादम गुरमुख वेदम गुरमुख रिहा समाई// गुर ईसर गरु गोरख बरमा गुर पारबती माई// (page
2)Guru
is the Nam, repository of wisdom of all Vedas
and pervasive everywhere. Guru is also working through Siva, Brahma and
Parvathi and Lakshmi—implying that all entities irrespective of their hierarchy
abide by the commandments of Guru.
सतगुर विच आप रखिओं क्र
परगट आख सुनाया “God
hath placed Himself within the guru, which He explicitly explained” (Page,
466).
गुर करता गुर करने जोग गुर
परमेसर है भी होग// कह नानक गुर प्रभ एही जनाई// बिन गुर मुक्त न पाईये भाई “Acknowledge the
Transcendent God and the guru as one “. Lord has advised that none can redeem
without the intervention of Guru. (Page, 864).
Jesus said –“I and father are one. He that has seen me has seen the Father; and how says you then, Show
us the Father? Believe you not that I am in the Father, and the Father in me?”
God created “man in his own
image” sent them to creation and he dons the human form to end the duality
between the man and Him. लोहा पारस भेटइय कंचन होया आये—page
1245
Supreme Being has determined this immutable path of His realization or
Mukti, which is revealed thus in Gurbani---- बिन
सतगुर कोई नाम न पावे प्रभ ऐसी बनत बनाई है—page
1046//
There is no answer to the question as to why He enunciated this law of His
Realization.
Gurbani says – जिन तिन भेजे तिने बुलाये
सहज सेती घर आयो page 678 – the one who sent you has now called you through the living Satguru;
return your home now in peace and equanimity.
Says Jesus-- I am the
good shepherd. I know my sheep as the Father knows me. My sheep know me as I
know the Father.
In Sufism –the concept of the Guru as Murshid is well
narrated by Baba Bulle shah and Hazrat sultan Bahu.
फड़ मुर्शिद अब्द
खुदाई हो// विच मस्ती बे परवाही हो //
Says Hazrat Sultan Bahu—
मुर्शिद दा दीदार वे बाहू मेनू लाख करोड़ा ह्ज्जां
हू//
The other distinct features
of Guru’s ethos are---
1 --the reality is “revealed” to them by the Divine, while the Philosophers and
scientists of “reason” rely upon logic of mind and
science.
Kabir/ Guru Nanak Sahib and
Prophet Muhammad (PBUH) state the following of such revelations about
God.
Ø
कह कबीर हम धुर के भेदी हुकम हजूरी लाये—कबीर
Ø
जैसे में आवे खसम की बानी तेस्ड़ा करूँ ज्ञान वे लालो—गुरु नानक
Ø
ला इलाही इल अल्लाह मुहम्मद रासुल्लाह—मुहम्मद
साहिब//
(The philosophers and
scientist are simply measuring the effect of illusive projections to some
extent by instrumentation of higher mind.)
2 -- Oneness with Lord through Love (Ishq).
They consider the path of love (Ishq)-or Bhakti
Marg or Prem Marg evoked through meditation of Nam. Normally religious philosophies 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. The essentiality
of love is underscored because it is through the blessed love it is possible to
live in Raza or Bhana—that is the condition precedent for Divine Realization.
Ø मेरा मन लोचे गुर दर्शन ताइयीं
Ø सतगुर तो सत भाव (प्रेम) है जो अस भेद बताये//धन्य शिश
धन भाग जो ऐसी सुध आये //---कबीर साहिब
Ø Thou
shalt love the Lord thy God with all thy heart, and with all thy soul, and with
all thy mind" , "Thou shalt love thy neighbour
as thyself
Ø भक्ति
इश्क प्रेम यह तीनो नाम भेद अहि रूप समान//बहती और भगवंत एक हैं प्रेम रूप तू
सतगुर जान—सोअमी जी
Ø साहिब के
दरबार में केवल भक्ति प्यार ---पलटू साहिब
Ø मिल मेरे
प्रीतम जीयो मैं तुध बिन खड़ी निमानी ---गुरबानी
Ø जिन प्रेम
किया तिन ही प्रभ पाया—गुरु गोबिंद सिंह
Ø इश्क असंआ
नाल एही कीते लोग मरेंदे ताने –बाबा बुल्ले शाह
Ø जिन्हां
इश्क न ख्रीद्येअ बाहू ओह दोनों जहानी मारे हु ---बाहू
3 ---A perfect master cannot be found or
accessed by the seeker. It is the Guru
who himself finds and initiates his marked souls as per destined Divine plan. When
the chela is ready guru appears is the well-known saying.
Ø आपन लिये जे मिले ता विछड़ क्यों रोवन// साध संग पराप्ते
नानक रंग मनन // --गुरबानी
Ø गुर ते महल प्राप्ते जे लिखया होवे मथ –गुरबानी
Ø “All
things have been committed to me by my Father. No one knows the Son except the
Father, and no one knows the Father except the Son and those to whom the Son
chooses to reveal him”.—Bible
Satguru himself leads a
life of the truth, faith, trust, discipline, meditation, love, living in Raza--
that He preaches to aspirants. That is how the antics of mind can be reined and
then it becomes a friend of the soul for upward journey to spiritual worlds.
=============================================
गुर पूरा पाईये वडभाग//काम क्रोध लोभ मन ते त्याग // कर किरपा गुर
चरण निवास// नानक की प्रभ सच अरदास //
Guru
Sahib is praying to the Lord with utmost humility—that bless the seeker with
the grace of the True living guru so that he is fortunate enough to shed five
perversions of mind by surrendering to the Shabad Guru. भाग होया गुर संत
मिलाया प्रभ अबनासी घर में पाया// once the Divine
blesses the intermediation of a true living Satguru—effect of mind and maya is
nullified and Shabd manifests. Our own efforts are limited—but his Grace is
unlimited.
लेखा कीते न छूटे खिन खिन भूलन हार //
बक्ष्ण हारे बक्श ले नानक पार उतार //
To conclude—बाबा जग फाथा महा जाल//गुर परसादी उबरे साचा नाम स्माल // सतगुर है बोहिथा शब्द लंगह्व्न्हार//
Oh Man/my dear brother—you are stuck in a complex netted
mesh of illusion and estrangements. You can get out of this miserable plight by
the grace of a Guru who can bless you with the devotion of Nam; swim across
this deceptive ocean of existence by sitting on the ship of Satguru that is
propelled by the power of Shabad.
