SIDH GOSHT OF GURU NANAK SAHIB PART1

PREAMBLE

 SIDH GOSHTOF GURU NANAK SAHIB(Page 938-946 SGGS)

SIDH GOSHT (meaning discussions with Sidhs or ascetics)—is an extended “dialogue”—which appears on pages 938-946 in SGGS covering ‘73 stanzas’ amongst the Sidhs and Guru Nanak Sahib in questions and answers for realization of the Truth or God referred as सच,साच और साचा 184 times in nine pages. The beauty of this dialogue is that supplementary questions and answers add to the emphasis and clarity on the highest mystical perception. Since all answers spur yet another string of questions, they disappear when mind transcends in the realm of Truth-- the state of Oneness (non-duality) from fake feeling of I-ness (duality)--  where there is neither birth nor death or when blessed understanding dawns that “No one comes and none goes”.

Another renowned treatise of JAP or JAP JI of the Guru Sahib in SGGS is a “monologue” on God, Nam, Hukam, Hoame, Incarnations and other aspects of spirituality, including the various mystical states of ascensions of consciousness (Dharm, Gyan, Saram, Karm and Sach Khand) with Divine grace, where message to a sincere seeker is of “Gur Parsad Jap”.

Siddha (सिद्ध) in Sanskrit is understood as "perfected one who is accomplished". It refers to individual(s) who have achieved a high degree of physical and transcendental perfection for paranormal capabilities called “Siddi” सिद्दी.  Sidhs are also called Naths, Yogis and Awdhoo and have multiple ways of attaining magical powers- Siddis.

“Gosht” (गोष्ट) or गोष्टी refers to a “dialogue” which in this case appears to have carried out in a collective assembly of Sidhs. The first invocation is-- सिद्ध सभा कर आसन बेठे संत सभा जैकारो//तिस आगे रहरास हमारी साचा अपर अपारो// मस्तक काट धरी तिस आगे तन मन आगे देओ//नानक संत मिले सच पाईये सहज भाए जस लियो//   “Sidhs or yogis are assembled, seated at ease to bow to the Saints and Lord to glorify them. I (Guru Sahib) offer my salutation (रहरास) to the One who is the Truth, Infinite and Incomprehensible beautiful. I sacrifice myself to my Beloved Lord and pray that in the company of Saints (grace of the saints) the noble virtues of Truth can be experienced with ease and comfort” (सच पाईये सहज भाए जस लियो).  

Sidhs ask Guru’s views by mentioning their beliefs using idioms, putting across the symbolism they adopt (e.g. living in seclusion and exclusion, wearing earrings, attire of patched coat, begging bowl and complete celibacy, disassociation from norms of society, mendicant’s life etc.) The Guru points out that these symbolisms, wandering and breath control etc. are of no use in the spiritual path which requires attuning to Shabd/Nam in accordance with the teachings of a Satguru/ Gurmukh of the highest order.

Gorakh, Charpat, Machhandar, Loharipa and other Sidhas and Nathas are also shown as asking some questions on nobility of life, antics of mind, the source of breathing, Anhad Shabad, the beginning of the universe, the Nirguna (formless) aspect of God, silent meditation, the routine of spiritual life, Pranayama (Yogic exercises), the rites and rituals, the miracles of Yoga through the attainment of Yogic Sidhis (powers). But the greater part of it deals with the exposition of Gurmat on Satguru—(to be understood as true living Guru of current time and space), Grace, Shabad, Naam (meditation on the Nam of God), truth and patience.

Guru Nanak Sahib's objective was not to criticize the Yoga system of ascetics or their desires for paranormal powers, but to elucidate and emphasize the Gurmat principles. When he discussed his own principles against the background of the Sidha’s system, he clearly brought out the similarities and the contrarieties, thus leaving no doubt about His teachings. Miracles or magical powers are lack of understanding of Divinity and functioning of principles of Nature, but may give a glimpse of Divinity. However God realization dawns through acts of devotion and dedication to Shabad through Guru’s wisdom and His Grace. The Reality is beyond words, form and imagination.

The central theme of Sidh Gosht (or Rahao) is किव भवीये सच सुचा होए// साच शब्द बिन मुक्त न होए—

(Q)--“How can one become free from continuous wandering (भवीये) in the cycle of vices and be absorbed in the Truth (सच सुचा)?

(A)--Liberation from the cycle of 84 (मुक्त) or merger with the Truth is not possible unless true Shabad manifests (of which human beings remain unaware)”.

Mukti or liberation of the soul from incarnation in manifold bodily forms is symbolic of perpetual Oneness with the Almighty without any possibility and fear of any future division or separation or fragmentation.      

Understanding the truth through dialogue is a pretty old method in the philosophical and metaphysical world. Bhagwat Gita too is a dialogue. Jesus also discussed vital aspects of mystical wisdom with his disciples as Questions and Answers. “Dialogues of Plato”, are well known. RSSB Gurus have also carried out Q&A sessions that are widely documented in books or recorded in audio and video formats for resolutions of doubts of the seekers. The dialogue is a means and not an end.

In the (Janam-sakhis जन्मसाखी) biographies of Guru Nanak Sahib, we find a number of historical narratives and perspectives. The important among these being the ones held with Sidhs at “Sumer Parbat” and “Achal Batala”. (There is also a “view” that this dialogue and discourse was of inner dimension—rather than in any open gathering-- to unveil differences between ritualistic practices of Indian medieval ages and supremacy of the Nam-Bhakti for salvation of the soul of any human being.) The underlying message of Sidh Gosht is vital rather than ideas of where and how it transpired. Suffice it to say that it is an integral part of SGGS that carries the stamp of perfection and legitimacy of the Fifth Guru, who graciously compiled this Holy scripture.   

CONTENT AND FORM— The content of Sidh Gosht is an eloquent and charismatic account—in Ramkali Raag (early morning Raag)-- with well-defined terminology—in which there is an assembly of Sidhs on one side questioning; and Guru Nanak Sahib on other side answering the queries of the yogis in His inimitable style.

There are verses referring first to the question and then followed by a verse or  verses with relevant reply. But that pattern is not uniform, because a single verse may have both Q and A.

Furthermore the words “Shabad” and “Nam”—which have the same meaning of “Word, are applied inter-actively and interchangeably.

No distinction is made or defined in the concept of “Satguru” and “Gurmukh” in this discourse with the implied meaning of “True Living Guru” who has the Ultimate Realization to guide a sincere seeker. Thus Satguru and Gurmukh have synonyms meaning.

The concern here is if Sidhs are the “accomplished ones”—why they should be loaded with questions. A view could be that they are on their way to accomplishment but have not attained the ultimate state of accomplishment. Another idea could be that since man is exploring life in many ways—e.g in terms duality,birth and death, or what is the source/purpose/riddle of life and what transpires after death—the answers are confusing or beyond understanding. Yet another opinion could be if there is totality of Non-duality, neither life nor death or none comes nor goes—would there be questions or answers? (To quote Mystic Mirdad – “God's Word is Life unborn, therefore, undying. And can the Deathless be the source of Death?”)

Questions are perplexities of fickle mind and deception of maya or unawareness of Reality. Their “Real Answers” can be provided by the one who has understood the “Ultimate Reality” and is incarnated to communicate at human level with others. He is One (एको) with attributes of सतनाम, निरभऊ, निरवैर, अकाल मूरत, अजूनी सय्बंग (fearlessness, foe-ness, untimed and unspaced, self-sustained and beyond birth and death) defined by Guru Nanak Sahib as noble traits of the Lord in Mool-Mantra.       

Guru Sahib urges the quest of Mukti—to experience liberation from the cycle of 84 with equanimity or comfort of a balanced life style, through technique of Nam Bhakti blessed by Satguru—a true living Guru-- to terminate the cycle of questions and answers. One of the most cryptic and puzzling questions is answered in a very candid, charismatic and frank manner (stanza 12 and 13.)

कवन सा गुप्ता कवन सा मुक्ता//कवन सो अंतर बाहर जुगता// कवन सो आवे कवन सो जावे //कवन  सो त्रिबुवन रिहा समाये //12

Who is hidden and who is liberated? Who is united inwardly and outwardly? Who comes and who goes? Who is permeating and pervading in the Master of three worlds?

घट घट गुप्ता गुरमख मुक्ता // अंतर बाहर सब्द सो जुगता//मनमुख बिनसे आवे जाये//नानक गुरमुख साच समाये//13

He (God) is hidden or unseen in each and every heart and in every speck of this creation. The guru is liberated because he is both seen and unseen. Through the Word or Shabad, one is united both inside and outside. The self-willed Manmukh perishes and remains in the cycle of come and go. The Gurmukh or true Guru remains One with the Master of three worlds.

There is a yet another query from Sidhs to Guru Sahib--

Q--कवन मूल कवन मत वेला//तेरा कवन गुरु जिस का तू चेला //

What is the basis of life (मूल) and what are lessons (मत) to be taught and what is the occasion (वेला) that such a teaching may be revealed? Who is your Guru (mentor) to whom you follow?

Guru Sahib responds—

पवन आरंभ सतगुर मत वेला//शब्द गुरु सुरत धुन चेला //

This verse transmits an intensely terse mystic meaning rather than a mere verbal explanation.

Life begins (आरंभ) with energy of breath—“Prana”—termed पवन (air) and this life is rarest opportunity to abide by the lessons or teachings of the True Guru. (But who is the true Guru?) The Shabad is the Divine Wisdom or “Word made Flesh” (शब्द गुरु), is the Guru and the soul सुरत of the “seeker” is the disciple चेला. Guru Arjan Dev Ji also confirms—मार्ग प्रभ का हर कीया सन्तन संग जाता Page1122//--that this method or path that Satguru will be redeemer of the Soul, was conceived by the Lord Himself at the time of manifestation of the creation. Without the bodies of the Guru and the disciples, mutual communication of technique of accessing or tuning with Shabad is impossible.  Since both Shabad and soul are unseen and invisible, they are given physicality for transmission of technique of attuning to Divine Ordinance of Shabad by the living Satguru of current time and space to the seeker. The beginning has to be made from the bodies but the end is the unification with Shabad or Oneness with the Shabd. In this experiential state Baba Bulleh Shah exclaimed—बुल्लाह की जाना में कौन// अव्वल आखिर आप नू जाना// दूजा होर न कोई पछाना// मेथों होर नहिओं सियाना // बुल्लाह शाह खड़ा है कौन // 

Even if the above understanding of Shabad-Surat relationship is understood— the narration is here meant to convey the simplicity, style and brevity with which this truth is articulated by Guru Sahib referred above( पवन आरंभ सतगुर मत वेला//शब्द गुरु सुरत धुन चेला).        

There are many other beautiful interactions in Sidh Gosht that may challenge the imaginative and introspective genius of any seeker.   

The terms used in this Bani are of erstwhile Panjabi in Gurumukhi script, documented by the Fifth Guru Arjan Dev Ji in Gurmukhi. For example-

1.   दुनिया सागर दुत्त्र कहीये-  this world as an impassable ocean of existence.

2.   पारगरामी—the one who has crossed over to other Region(village).

3.   हाटी बाटी –worldly actions and attachments.

4.   हाट पट्टन—the true abode(town).

5.   खंडित निद्रा अलप अहारो (less sleep and minimum food intake).

6.   उन्धो खप्पर पञ्च भू टोपी (begging bowl- upside down—means to give; Cap the creation and craving of five elements—means curb material cravings) 

7.   दुर्मत बाधा सरपन खाधा (Manmukh or unenlightened person ensnared by Maya)

8.   त्र गुण मेटे खाईये सार( elimination of three gunnas to overcome Iron (Maya).

9.   काल का ठीगा (staff or डंडा of negative power)

10. वेमारग मुसे मन्त्र मसान (lost on the way by reading Mantras in the Cremations Ground)

11. पवन आरम्भ सतगुर मत वेला (Pran (प्राण) are beginning of Universal/Manifested Life and the current time is to listen to wisdom of Satguru, Gurmukh )

12. मेन के दन्त क्यों खाईये सार (teeth of wax----how can they eat iron—combat Maya)

13. हीवे का घर मंदिर अग्न पिर्हन( how to survive in house of ice by wearing attire of fire)

14. अंतर सुन्न बाहर सुन्न त्रिभवण सुन्न मासून // चौथे सुनने जो नर जाने ता को पाप न पुन्न (finding gods in lower regions cannot be experience of realization—unless God of fourth stage—where good and bad do not exist.  

15. त्रि सत अंगुली वाई कह्यीये तिस को कवन अधारो—the exhaled breath goes up to length ten fingers—what is the source of this breath.

ILLUSTRATIVE DIALOGUE ON SIDH-GOSHT ARE GIVEN IN PART 2 OF THIS NARRATIVE.