KLAAM –HAZRAT SULTAN BAHU—ALIF ALLAH CHMABE DI
(A WRITE-UP)
अलिफ़ अल्लाह चम्बे दी बूटी, मुर्शिद मन विच लाई हू //
नफी इसबात दा पानी मिल्योस हर रगे हर जाई हू //
अंदर बूटी मुश्क मचाया, जां फुललं ते आयी हू //
जीवे मुर्शिद कामिल बाहू , जें एह बूटी लाई हू//
INTRODUCTION-
This
Klaam is of Sufi Darvesh---Murshid-e-Kaamil also called Pir –O- Murshid, Hazrat
Sultan Bahu, of 17th century--born in “Shorkot” (शोरकोट) district
“Jhang” (now in Pakistan)--and who was a “Sayyed” (descendant of Prophet
Mohammad--PBUH).
His
Guru or Murshid was Sayyed Abd Al-Rahman,
a Sufi during the times of Mughal King Aurangzeb. His mother blessed him with
the name Ba-Hu- “the being of Almighty” (Ba–means “with” and Hu means “God”).
The word “Bahu” thus implies the person who is “One with Allah” and yet also at
the “level of a human being”.
He
preached technique of Kalmaa of Kun (Shabad, Nam, Word)-- which may be revealed
by the grace of Murshid-- for attaining proximity with Allah.
Most of his mystical writings are in the Persian Language except Abyat-e-Bahoo which is written
in Punjabi verse
and is famous in Indo-Pak continent. (Abyat is an Arabic word, plural of Byat
(advice), which is usually
taken to be a two or four-lined poetry and sometimes more than that). He uses word “HU” as Takiya-Klaam (catchphrase) in verses to identify
himself.
BRIEF
ON SUFISM
Sufism is the
mystical dimension of Islam for experiencing Divinity within this human body.
By their external appearance Sufis wear a long gown of wool or loose “soft”
garments, but inherently Sufi is the one whose mind is “Saaf” (साफ़)
—pure, to experience the Divine, without reference to their clothing
outfits.
“Hazrat Ali”—one
of the descendants of Prophet Mohammad and his son-in-law is believed to have
validated this Sufi dimension of mysticism.
The
major parallelism between Sant Mat and Sufism is of living
Murshid-e-Kaamil, Pir-o- Murshid, or Satguru or Perfect Master—who in human
form blesses the Murid, Shisya, Disciple/ Aspirant—the technique of consciously
experiencing the Shabd, Nam, Kun, Word or invisible formless Lord by crossing
the state of duality. Such a mystic can be mandated by the Lord
to redeem marked souls.
Sufism is
journey or the experience of the soul for oneness with the Lord where
motivating pull is of Love (Ishq and Ibadat). Though the soul is Divine
in itself, it remains unaware of its Sublime Heritage at human level. Murshid
inspires his Murids for totality of Awareness by defocusing his attention from
the world. He also mystically diffuses His “noori” form or (noorani-roop) —also
called radiant form, astral form or “Charan Kamal”—irrespective of the fact
whether Murids are aware or not of such a diffusion.
Relationship
between the Murshid and Murid passes through multiple states of-- initiation
(बैत
या बायत), meditation (मुराक़बा
--Muraqaba),
lifestyle (रहनी)
and love (प्रेम), Ishq-Haqiqee
(प्रेम की इन्ताह और इबादत—जब
अल्लाह के सिवा बाकि सब प्रेम तुच्छ लगे ),
Birah
(बिछोड़े की तड़प- हिजर की दर्द ), Vairagya
(संसार से इच्छारहित-- दुनिया को भुलाना ) and
Fnaa
(हस्ती नेस्तोनाबूद करना) and then merge as Fnaa-Fi-Allah(becoming
immortal with Allah—Mukti /Moksh).
Their meditation
includes Zikr (सिमरन),
Fikr (fear of offending the Beloved, living in His will), Tassuvr
(धयान) and Riyazzat (daily/every
moment practice of Zikr, Fikr and Tassuvr), having
a life style of Fakiri—or mental detachment or state of desirelessness. The
above elements are collectively called life of “Tussvf” in Sufism
Different
religious and even mystic philosophies of the world stress the path of shariyat
or karm kand, but these pursuits are limited to the fulfillment of
physical ( सुख ) , mental
wellbeing (मन की शान्ति) , Riddis
–Siddhis, miracles (करामातें),
desire of heaven (खाविश-ऐ-जन्नत )
or fear of hell (खौफ -ऐ- दोज़्ग) rather
than realization of “Wahdat” (वहदत) या Tawhid
or “Unification” with
the Supreme Being.
( Note--There
are individuals who attain occult powers for demonstration of secret or
esoteric (गुप्त) powers of sub-optimal divinity of
mind-world, either directly or through gurus, and profess allegiance to certain
deities. But that is neither-- mysticism, Sufism nor Sant Mat.)
KLAAM----
अलिफ़ अल्लाह चम्बे दी बूटी
First two
lines of this Klaam mention what Murshid does for the seeker
or murid, the third line describes the effect of Naam- Simran and
fourth line is an expression of deep love and gratitude for the grace of
the Murshid.
The
first line of this Klaam has all the components of Santmat and Sufism—
One Allah, Nam, Murshid and Mind.
अलिफ़ अल्लाह चम्बे दी बूटी,
मुर्शिद मन विच लाई हू //
Ø अलिफ़=
One,
Ø अल्लाह=
God,
Ø चम्बे
दी बूटी= Nam,
Ø मुर्शिद=Guru,
Ø मन
विच लाई हू—revived the (Nam) in my
mind.
Murshid has revived Nam of the One Lord in my mind
ALIF-ALLAH---
There
is only अलिफ़—One
or EK “अल्लाह”. “Alif”
अलिफ़ means One in Urdu
numerology then followed by other numbers like 2
(बे), 3 (पे)
etc. The concept of “I
and other” has to be transcended when we utter the word अलिफ़
अल्लाह. Nothing
exists other than One Allah, also
called (Wahdat-al Wjud वहदत-अल-वजूद) in Islam. It is a bold statement of negation of (द्वैत) or (दूजा भाव) dualism and existence
of what is known as Advait (अद्वैत) or non-dualism in
Vedic philosophy. Baba Bulle Shah speaks aloud—
“अल्फ” अल्लाह नाल रत्ता दिल
मेरा, मेनू “बे” दी खबर न काई// “बे” पड़ियाँ
मेनू समझ न आवे लज्ज़त अलिफ़ दी आयी// ऍन ते गेन नू
समझ न जाना ,गल अलिफ़ समजहीयी// बुल्ला कौल अलिफ़ दे पूरे ,जेह्ड़े दिल दी करण सफाई //
“I am imbued
with One Allah. Unaware I am of the
others/duality. When the bliss of One permeated in me, others became
meaningless. “This” and “that” (or polytheism) cannot be understood when the
concept of Unified Existence is made known to me by One- “Alif”. Shabad. Hukum
of “One” is complete in all respects—that has purified my heart”—by elimination
of ego-self.
Endorsing the notion of
EK—Kabir Sahib says—एक कहे
तो है नहीं दो
कहों तो गार, जेसे को तेसा कहे, कहे कबीर विचार // Kabir says he is at loss to count Him. He is what
he is.
Even
Guru Nanak Sahib mentions “EKO” or
the One as the first word in Jap Ji Sahib in Gurbani of Guru Granth Sahib. There is only one and only
one power. When the Guru spoke about the One –it means absence of two, three,
four, and five and so on. “1” or one is not a numerical representation of God.
Numbers are relative to each other, while the One is absolute without a second
or without any fraction. One
equals infinite-(अनन्त) which remains unchanged with addition,
subtraction, multiplication and division.
Billions
of people, creatures, vegetation, hills and oceans—all that is seen and unseen
is a projection of the One Infinite-(अनन्त). The
illusion (माया) of “many” is also a deceptive (झूठा, भ्रन्तिमय)
experience
(अनुभव) projected by the “One” when understood by the unchartered and uncelebrated instrument
of mind. To illustrate the
oneness various mystics have given other examples—there is no difference
between the ocean, drops and waves; sun and rays are together all the time yet
they appear different. Says Saint Chatur Das Ji—आपे
खेल ते आप खिलाड़ी दूजा कोई तमाशा ना// बूँद बूँद सागर है पानी है एह ज्ञान विनाशा
ना //पाक ज़ात ते रूह दे अंदर समझ फर्क इक माशा ना / “He Himself is the play (खेल— दुनयावी) and He is the player
( खिलाडी
--नाटक कार-- producer,
writer, director, actor, actress, villain etc) —there is no other game (खेल) that is going on. The drop
itself is an ocean {could
mean that God (ocean) can be found in each human being that is akin to a drop} while this cannot be
understood through conventional wisdom. Know that there is no difference
between the soul and the Lord”.
CHAMBE DI BOOTI--
The next word used by
Hazrat Bahu is Chambe-di-booti चम्बे दी बूटी (Jasmine
plant) which refers to the Nam or Kun (कुन) —the
creative power of Allah which pervades right from Muqame Haq (मुकामे
हक)—the
region of the Truth or (सच्खंड ) to
seen and unseen creation. “Chambe
di booti” is allegorical to the fragrance of the “jasmine
plant”—that invigorates and stimulates the feeling of freshness
and ecstasy in mind for yearning or longing or pull of the Lord.
Bahu
says in another Klaam-------
कुन
फया-कुन जदों फ़रमाया असयां कोल तुहाडे हास्से हु//
that before the Lord fractionalized this creation by the invocation of “कुन-
फया-कुन”-- meaning “appear” and “it (creation) appeared,
or let there
be, let it be, be” or “हो जा- ते हो गया” —all
souls were in harmony with Allah in non-fractionalized form. Tulsi Sahib says—कुन
कुरान में है लिखा अल्लाह हू अकबर के लिए // that
God realization is feasible by conscious attachment with Kun—is so written in
Holy Koran.
In the Indian mystical
tradition “chambe-di-booti” or Kun is referred as Satnam-- the starting point
of manifestation of the Lord from the un-manifested state. Guru Nanak, Kabir
sahib, Ravidas Ji, Soami Ji and many others have used this name.
Soami Ji says—सतनाम सत्पुरुष का, सतलोक में
पूर//सुरत चढ़यो शब्द में दर्शन हाल हुज़ूर // (page
266 Sarbachan). “The name of the God is Satnam which can be realized in the
region of the Truth. Merge your attention in Shabd and witness Lord”.
Kabir
Sahib—सतनाम को सुमरिते उधेरये
पतित अनेक, कह कबीर न छोडिये
सतनाम की टेक—“by
remembrance of Satnam, many down trodden have got redemption. Says Kabir--
never forget the support of Satnam”.
Ravidas p.
694 SGGS-- “कह रविदास नाम तेरो की आरती सतनाम है हर भोग तुहारे // “your
name is my Aarti, my lamp lit worship service. The True Name, Satnam is the
food which I offer You.
The
rest of the line is – मुर्शिद मन विच लाई हू
MURSHID—
Hazrat Sultan Bahu in another Klaam glorifies the
status of “Murshid” with utmost humility and gratitude--
मुरशद मैनूं हज्ज मक्के
दा,रहमत दा दरवाज़ा हू ।
करां तवाफ दुआले किबले,हज्ज होवे नित ताज़ा 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 ।
मुरशिद सदा हयाती वाला बाहू,ओहो खिज़र खुवाज़ा हू ।
That Murshid is my Mecca and the door of Divine
grace. I bow in front of Him and I am daily getting the benefit of Haj. When I
heard the inner sound of Kun/Shabad —as the Creator’s power—I accessed the door
of Allah. My guru –Murshid-- is giver of life eternal and He is my place of
worship.
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. Murshid
is the “Word made flesh”—as per the Jesus.
Though
Kun (Chambe di-booti) is sustaining our existence we remain unaware of that
power/energy/light-- that is our Real Self or remain oblivious of Ultimate
Reality unless revealed by a Murshid.
For
example—a car is ready to be driven and also full of petrol, but we are just
sitting on its cozy seats. Unless the technique of starting and driving the car
by changing the gears through clutches and applying accelerators is known and
practiced, the full potential of car of driving to distance lands cannot be
relished and enjoyed.
There are three prominent types of guidance
blessed by the Murshid to human mind (मन).
Ø The first at the physical level is that of
transitory and constantly vanishing reality of this world of Maya. Advice given
is to shun attachment with this world of maya and follow a path “to know
thyself”. Hazrat Bahu Ji writes in another Klaam दुनिया ढूढन वाले
कुते डर दर् दर् फिरण हैरानी हू //भाजों ज़िक्र रब दे बाहू ,कूड़ी राम कहानी हू// --“that
Manmukh persons (are like stray animals) wandering in desperation without any
respite. Except for the remembrance of the Lord –all else is a trash of
mythical belief.”
Ø The second is of initiation or bait (बैत)-- the method of Nam-meditation (Muraqaba) or advice or what Tulsi sahib says—मुर्शिद ने
यह/दस्त पंजा दिया – “to indicate that the Murshid has registered (दस्तीकरण) the marked soul for
eternal redemption”.
Ø The third guidance“Murshid” “Seeker” “God”
are profoundly linked—though seeker may be unaware of this phenomenon. “मुरशद” मक्का, “तालिब” हाजी, “काबा” इश्क बनाया हू “my “Murshid” is my
holiest destination of Macca; my soul/mind is “seeker” and Love is my
Lord “God”.
Gurbani places
Murshid or Satguru at the highest pedestal----- ज्ञान ध्यान कुछ कर्म न
जाना, सार न जाना
तेरी// सब तों वडा सतगुरु, नानक
जिन कल राखी मेरी//
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.
(MANN (मन) ELABORATED)
The question may arise why Murshid conveys His Kalma through mind or
mann.. It is
therefore important to understand what mind is.
The soul cannot function in this creation of maya
and matter unless it is gifted with appropriate consciousness through
instrumentality of mind. In our case it is “human consciousness” that is much
higher than the awareness of lower species of animals, insects, tree etc. All
thoughts originate in mind and then executed as Karma by the mind and sensory
organs. Bhakti and love will also commence with mind.
Guru Arjan Dev Ji in typical Sufism and Islamic
style scripted at Page 1083— देह मसीत
मन मौलाना कलम खुदाई पाक खरा-- let your body be a
mosque, mind as the priest or maulvi and the word of God as means of purifying
the both.
Gurbani page 415-- एह मन करमा एह मन धर्मा // एह मन पंच तत ते जन्मा // साकत लोभी
एह मन मूड़ा// गुरमुख नाम जपे मन रुड़ा// “the
mind engages in ritualistic karmas, and also in righteous living and keeps the
beings into the cycle of five elements from which the bodies are made of. These
physical bodies perpetuate themselves into materialistic matter, in foolishness
and greed, until man’s mind meditates as per the technique of Nam with the
grace of Satguru or Murshid to become lovable or pure for the Realization”.
Mind ensures that the illusion of creation should
appear a reality so that we may get engrossed to serve the grand purpose of
living in karmic cycle of come and go of 84 of pain and pleasures. If the pull
of mind is towards the world—the soul will get caught in the phenomenon of time
and space. If the yearning of the mind is for the Murshid and the Lord, it will
shed its perversions and seek merger with immaculate Shabad. Even Tulsi Sahib
says— दिल का हुजरा साफ़ कर जाना के आना के लिए //धयान गेरों का उठा उसको बिठाने के लिए--
Purify chambers of thy heart and mind for the Beloved to arrive; Defocus thy
self from the transient infatuations.
Hazur used to say that- मन लज्जत दा आशक है that is to say that mind has fetish for pleasure
and pleasurable sensations. The moment it gets bliss of Kalma of Kun or
Shabad –it gets detached from the world of maya and matter. The soul then is
released from the clutches of mind and becomes aware of its Eternal Existence. Seekers
will realize that all advice, annotations and explanations are addressed to the
Mind by the Mystics.
“नफी इसबात दा पानी मिल्योस
हर रगे हर जाई हू //
Ø
नफी
= (मैं नहीं, यह नहीं,
वोह नहीं, नेति नेति नेति )= Nothing exists—including time, space and ego
self etc;
Ø
इसबात=
बस एक सत्य== except the One
Truth ;
Ø
दा
पानी मिल्योस == चम्बे की बूटी के पौधे को सींचना==nurturing the plant (through zikr);
Ø
हर
रगे हर जाई हू == पौधे की टहनियां हरी होना==the
(spiritual) growth of the plant.
Ø
When zikr/simran of
nafi-aesbat was practiced,
the realization of the One Truth started evolving
in my mind.
NAFI OR NAFEE
“Nafi” or
“Nafee” means negative or minus or subtraction or rejection. Esbat or Aesbat
means positivity. In Sufism this implies -- that nothing exists of its own
volition or wish, but whatever is seen or unseen as
existence is the causation of Allah. God is not an entity and neither any entity is God-- यानी खुदा कोई चीज़ नहीं है और न ही कोई चीज़ खुदा है//
हर चीज़ खुदा की कैफीअत (projection
or manifestation) है, पर खुदा की अजमत
(शान) इस से भी परे और ऊँची है//
Guru
Nanak Sahib has referred God as Akal-Moort—beyond
time and space (image). Allama Iqbal—Sufi Poet says
“खिरद हूई है ज़मान-ओ
मकान की ज़ूनारी// न है ज़मान न मकान, ला- इल्ला इल्लल्लाह”// (खिरद==mind,
ज़मान-ओ
मकान= time and space
ज़ूनारी== thread). Mind is woven with a thread of time and space –that this mind believes
that time and space are real. There is no time and space in reality except La
Ilaha Illallah. (Time and space can be measured, while Allah is beyond any
scale of assessment.)
AESBAT—
All that is positive and affirmation of
the Allah—the Supreme Being
Nafi-Aesabt is
equivalent to Islamic testimony of “La ilaha
illa-Allah-- Mohammad Rasullah; the first part “La ilaha”— the negation of
everything other than God and the second part “illa-Allah” is the affirmation
of the Supreme Being. For easy understanding --“There is no god but God. Muhammad is
the messenger of God”. This is the Realization of Tawhid or Wahdat,
indivisible oneness or non-dualism or Monotheism. Also it can also be construed
that the Lord gives guidance to humanity through His messengers who take birth
at various times to endorse the Truth and the principle of Tawhid.
Note--la ilaha illa-llah – Arabic--
The four individual words in the phrase la ilaha illa allāh have the following meanings: la = no, not,
none, neither; ilaha = a god, deity, object of worship; illa = but, except; allah
= Allah. Typical translations include: There is no god but Allah; There is
nothing to worship or adore except Allah. This phrase is used in the Qur'an in
surah Muhammad (47:19)
नफी इसबात
दा पानी मिल्योस is akin to सिमरन या
ज़िक्र of the Ultimate
Reality, blessed by
the Murshid or Satguru that has been stated as “watering
the plant” of mind by Hazrat Sultan Bahu.
What is
the impact or influence of “Zikr-e-Nafi –Aesbat”? Its “daily” repetition
purifies the heart through loving remembrance (धयान या
तस्सुवर) of the Murshid. Baba Ji
often repeats in satsangs that by simran –अपना भांडा साफ़ रखो, अग्गे जो होयगा आपे होयगा//
Being part of this material creation our hearts are full of infatuation,
desires, fickleness of flesh, fleeting friendships/ relationships and
short-lived material attachments which create obliviousness of the One who is
the Originator, Giver, Sustainer and Eliminator of life. Tulsi
Sahib says – “एक दिल लाखों तमन्ना और उस पे ज्यादा हवस फिर टिकाना
है कहाँ उस को बिठाने को लिए//” There is no place for the Lord to reside,
especially if the vessel is dirty.
असबाब (worldly goods) की दुनिया में रहने से हमारा यकीन
असबाब में बड़ गया है// असल में यकीन तो यह होना चाहीये
कि दुनिया की चीज़एं कुछ नहीं कर सकती अल्लाह के बेगार , जब कि अल्लाह सब कुछ कर
सकता है चीज़ों के बेगार //
मुर्शिद ने खुदी से धयान निकालने के लिए
ही नफी-इसबात के ज़िक्र का राज़ फ़रमाया है// खुदी ही तो पर्दा (हिजाब) है जो खुदा के दीदार से परे रखता है
The sense of false assertion (खुदी) is caused by inflated of ego –self and we remain in
denial of the blessings of our Creator. Ghalib says “न था कुछ तो ख़ुदा था कुछ न होता तो ख़ुदा होता डुबोया मुझ को
होने ने न होता मैं तो क्या होता” God’s
existence is eternal— even when there was nothingness. The very
thought that I exist has denied me the ultimate Realization. It would have
mattered little without me in this creation.
“हर रगे हर
जाई हू” में इबादत का रंग है -- Here
Hazrat Bahu says that the work of Pir-o- Murshid does not finish by merely
initiating the seeker. He nurtures the evolution of spirituality within each
vein or nervous system (with daily doses of water of Zikr) by encouraging him to submit him to the will of Allah
by means of true devotion of Love—called Ibadat (इबादत). (इबादत इश्क की वोह तौफीक है जिस में तलब या मतलब नहीं
है//) Then the heart cries out “अब तो हर तमन्ना दिल से रुक्सत हो गई // अब तो आजा अब तो
खल्वत(privacy) हो गई” –when I
have eliminated all wants and wishes of world, Oh my Beloved—there is now
totality of Privacy for having solitary intimacy.
अंदर बूटी
मुश्क मचाया, जां फुललं ते आयी हू
Ø अंदर --In my
heart
Ø बूटी= nam,
Ø मुश्क
मचाया=the fragrance or melody of Shabd, beauty of inner regions
and radiant light;
Ø जां फुललं—the
flowering (bliss) of Ishq/Ibadat when blessed
The bliss of manifestation
of shabd has given me unparalleled bliss also called आनंद भया
मेरी माय
The
process of sowing the seed of spirituality or planting “Chmbe-di-Booti” by the
Murshid in the mind (mann) of the murid (disciple) and then watering the plant
with Zikr or Simran of Nafi--Aesbat---rejection of all that is negative and
affirmation of positive Supreme Reality-- plus longing full of Ishq-Ibadat, has finally resulted into grown up tree full
of fragrant flowers.
The
gardener (माली) (Murshid) is
perfect (Kaamil) in
choosing the right soil (seeker- मुरीद- as the
marked soul); to seed/plant (kalma of Kun शब्द या
नाम); in watering the plant (encouraging the murid for Zikr-सिमरन); extraction of harmful weeds ( Nafi rejection
of negativity—दुनिया की मोहब्बत )
attending to the positive(Aesbat— खुदा और उसकी रहमत ); needs of the plant of fertilizers (love and longing इश्क इबादत बिरह -). The
“fragrant flowering” (मुश्क
मचाया) is the experience of the
ecstasy of Love of Allah (फुललं) and
bliss of revelation of inner mysteries of the creation and the
Creator that ended the feeling of separation between the seeker and the
sought—as if the separation was a dream.
Murid has realized that the separation, in the real sense, never
happened. There is Oneness or Tawhid of Hu, He and Him.
The
understanding of Ultimate Reality, its causes and effects-- brings calmness and
understanding in the Murid while living a detached life on this planet. This very
tranquility and serenity is shared with those who come in their contact.
In
another similar Klaam Hazrat Bahu mentions about the effect of flowering of Jasmine plant (चम्बे-दी-बूटी)
---
Ø
(जिस गत उत्ते सोहना राज़ी, ओहो गत सिख्न्दा हू); Murshid ensures that an
aspirant happily abides by His will. He
reminds that Allah is the Doer( karta Purakh—करता पुरख) of each thought or action deemed by us “relative” in
understanding as pain or pleasure, alternatively right or wrong—because. At His
level opposites do not exist.
Ø
(हरदम याद
रखे हर वेले , सोहना उठ्न्दा बाहंदा हू). He always remembers me and makes me do whatever
pleases Him-- ends the Duality/Ego /Hoame of I and you. I am no longer the Doer.
Ø
(आप समझ समझांदा बाहू, आप आपे बन
जांदा हू)//.The
seeker loses his identity This is a state of perpetual emancipation of soul—
which we call it Mukti or Moksha or transcending the cycle of Karma, birth and
death or state of Fana-fi-Allah or merging with Allah.
Some
mystics also compare Murshid to a Mali –the Gardner--
who sows the seed in the fertile soil at right season (time), nurtures
the plant to flowering, fruit and back to seed. Hazur
used to say that the Gardner does not eat the fruits –but he feels happy that
his supervision has ensured the maturity of seeds into fruits which other
relish.
Mian
Mohmmad Baksh—another Sufi of 19th century –
1 माली बाग़ दी राखी करदा, फल कचे होन
या पक्के//
मेरा पीर मुरीदअं दे सिर ते रहंदा, भांवे झूठे
होन या सचे//
2 माली दा कम पानी देना, भर भर
मशकाअं पावे //
मालिक दा कम फल फुल लाना, भांवे लावे या न लावे
All
the gratitude is conveyed to the exalted status of Master Murshid by the
mystics. Therefore in next verse, Hazrat Bahu glorifies His Murshid.
जीवे मुर्शिद
कामिल बाहू , जें एह बूटी लाई हू
Ø जीवे= long live;
Ø मुर्शिद कामिल=perfect master;
Ø बाहू =the One
who is with Allah;
Ø बूटी लाई=blessing of Nam/Kalma
Ø May my perfect master, who is one with Allah who
blessed me with technique of accessing Kun, live long
The
simple translation of this line is that Hazrat Bahu says— God may bless
my Murshid, who has gifted Nam with long life.
Another
interpretative meaning – “Murid is filled with
love and gratitude for his perfect Master-- because of inner manifestation of
Nam which is beyond the expression of words.
(Love
and gratitude is an unspoken emotive content of heart. The word “जीवे”
does not convey the same feelings.)
Deeper
and introspective understanding could be that –“Unless a
Perfect Master blesses the Murid with Nam and nourishes the Murid with his love—
neither Ibadat nor realization of Nam is possible. I sacrifice myself for the
love of my Murshid”.
Why
this is so?---because the Lord has so designed -- बिन कामिल
मुर्शिद बुल्ल्या तेरी एंवी गई इबादत कीती//
When Prophet
Mohammad blessed seekers during his time, the Lord was pleased. Lord reveals to the Prophet in Holy Quran’s chapter 48.10 – “Those who pledge
allegiance to you (Muhammad),are pledging allegiance to Allah. The hand of
Allah is over their hands.
Whoever breaks his pledge breaks it to his own loss. And whoever fulfils his
covenant with Allah, He will grant him a great reward. Translation Quran 48.10--- वोह जो तुम्हारी बैअत करते हैं वोह तो अल्लाह ही से बैत
करते हैं// तो जिसने अहद (pledge or promise) तोड़ा उस ने अपने बरअहद (नुकसान) के लिए तोड़ा/ और जिस ने
पूरा किया वोह अहद जो उसने अल्लाह से किया था तो बहुत जल्द अल्लाह उस बड़ा सवाब
देगा//
It becomes obvious through these Quranic
verses-- how much indispensable and irrevocable is “Bayat or Intaition of
intercession or intermediation through Murshid-e-Kamill and how much it meets
with the will of Allah.
Gurbani says page 1046—बिन सतगुरु कोई नाम न पावे प्रभ ऐसी बनत बनाई है //
Therefore Mystical
connotation of last verse of Sultan Bahu is that “By blessing of Nam or
“Chambe di Booti” implanted by Kaamil Murshid and its nourishment through Zikr
of Nafi-Aesbat, and finally springing up of fragrance of Lord’s love is the
fulfilment of Divine Commandment for Fnaa-Fi-Allah or Realization of Self.
Gurbani
expresses such love and gratitude
कुर्बान
जाई उस वेला सुहावी जित तुमरे द्वारे
आया// नानक को प्रभ भये किरपाला सतगुरु पूरा पाया//वंजंव
“I sacrifice
myself for the blessed moment when I remembered you with sense of longing
(coming to door). Compassionate God made me find the Perfect True living Guru”.
The concept of
“sacrifice” क़ुरबानी is an idea of “totality” of submission to
Murshid-- which is also referred as बलहारी जांवां, वारी जांवां ,घोल घुमंवा in Gurbani for
immense gratitude to the Satguru.
Acclaiming the
position of perennial pinnacle of Perfect Master,Gurbani conveys
the same message of Hazrat Sultan Bahu-- in its own style--
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बांह
पकड़ गुर काड्या सोई उत्त्रेया पार//------
थान
सुहावा पवित है जिथे संत सभा //
ढोई तिस
ही नू मिले जिनी पूरा गुरु लभा/
नानक
बधा घर तंह जिथे मिरत न जन्म जर्रा
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Only when Guru Grasp the
arm-(with Guru’s grace), one can cross the Ocean of existence.
Adorned and immaculate is
the place where saints have their gatherings (Satsangs).
Only when the Perfect
Master blesses , the Lord provides the shelter.
Nanak’s abode is the house
that is free from birth, death and old age( Eternal unchanging habitat)
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