SIDH GOSHT PART2

PART 2—SIDH GOSHT

ILLUSTRATIVE DIALOUGE

Some of the liveliest debates of Sidh Gosht are chosen below, for illustration of life of asceticism and Gurmat—

1)Stanza 4 and 5

ü  Q--दुनिया सागर दुत्त्र कहीये किओ कर पाईये पार //चरपट बोले अउधू नानक देहो सचा बीचार //

Ø  A--आपे आखे आपे समझे तिस क्या उत्तर दीजे //सच कहो तुम पारगरामी तुझ क्या बैसन दीजे //

Charpat yogi questions—“The cosmic ocean of existence is impassable (दुनिया सागर दुत्त्र) how can it be crossed, Oh Nanak the yogi— Can you express your views on this subject?”

Guru Sahib’s reply— the one who questions but also understands the truth of impossibility of swimming across the cosmic existence, what can be my response to that querist. Truly I submit you have crossed that cosmic expanse पारगरामी (Literal—the one who has crossed (पार) to another village (गांव)—no further elaboration or arguments are required. (The idea was to praise the insight of Charpat Yogi and is an indication of expression of humility on the part of Guru Sahib).

But still Guru Sahib explained –

Ø  A--जैसे जल में कमल निराल्म मुरगाई नै साने// सुरत शब्द भव सागर तरिये नानक नाम बखाने//रहे एकांत एको मन वस्येआ आसा माहे निरासे // अगम अगोचर देख दिखाए नानक ता का दासो //

Guru Sahib—Just as a lotus flower remains dry while floating in the water; a duck swimming in water, does not allow its wings to get wet (नै साने) ---that is the way of crossing this ocean of existence (भव सागर तरिये) with the help of nam.. A devotee’s life should be mentally detached from the world, despite being physically present, by surrendering his will in Omni Will (रज़ा में रहना-- ख़ुशी ख़ुशी). He (Nanak Sahib) is servant of the one who experiences the inaccessible imperceptible (अगम अगोचर) God within and helps others for the same.

2) STANZA 7 AND 8

There is yet another interaction on lifestyle of Sidhs of Gorakhnath lineage, while Guru Sahib presented his perspective on infatuations of mind that can only be surmounted by the power of Nam of a Satguru.

The Sidh explains--

ü  Q--हाटी बाटी रहे निराले रुख बिरख उदियाने//कंद मूल अहारो खाईये अवधू बोले ज्ञाने //

तीरथ नायीए सुख फल पाईये मैल न लागे काई//गोरख पूत लोहारीपा बोले जोग जुगत बिध साई //

Lohareepa yogi claims to be Sidh of Gorkhnath sect and narrates the path they have been advised— “to stay away from the towns and cities (हाटी बाटी रहे निराले); live in forests (रुख बिरख उदियाने); survive on intake of dry roots (कंद मूल अहारो) -simple eating habits) and bathing in pilgrimages (तीरथ नायीए) --for getting rid of karmic dross (मैल न लागे काई).

Guru Sahib’s Response is—

Ø  A--हाटी बाटी नींद न आवे पर घर चित न डोलाई //बिन नावे मन टेक न टिकई नानक भूख न जाई//हाट पट्टन घर गुर दिखाया सहजे सच व्यापारो//खंडित निद्रा अल्प अहार नानक तत बीचारो //

There is no need to shun this world. While living in this world (हाटी बाटी), the seeker should have alertness of mind so as not to fall asleep (नींद न आवे) or get stuck in this illusive (Mayaavi—that is unreal) creation (पर घर चित न डोलाई). Without the nectar of Nam, mind cannot find any viable or true support (मन टेक न टिकई) that can check its hunger for ephemeral entities.  Satguru shows the Real city --celestial abode—(हाट पट्टन) in the home (घर) of this body in a state of calmness (सहजे सच व्यापारो). All that is required to be done is to curtail sleep, slumber and laziness (खंडित निद्रा) and live on minimum intake of normal food (अल्प अहार)   to devote maximum time to Nam-Bhakti (तत बीचारो).

Sidhs and Guru Sahib have the identical objective of devotion to Almighty—but the former’s formula is emphasis on “external asceticism”, the latter is for managing the mind through “internal asceticism” within this blessed human frame with supremacy of Shabad, Satguru and inner meditation.

The path of Guru Nanak Sahib can be accessed by any normal householder living  honest and balanced life. By being in seclusion from the world, the three basic necessities of life—clothing, survival by eating, and shelter-- cannot be abandoned. Instead of normal attire for covering our bodies we still need patched coats. For filling stomach we need food-- then why not live on one’s honest earnings or of your own children—instead of resorting to begging and becoming burden on the society and collecting additional load of Karma. Likewise instead of living in one’s own home, why seek shelter in cave or a cottage at distant places. Moreover the temporary or forced suppression of mind leads to reaction when exposed to conditions of normal life. 

The Sidhs or yogis are so sure of themselves and emphatic that they supplement their views and urge Guru Nanak Sahib for changing his outer profile, in 9^th stanza—

3)         STANZA 9

ü  Q-Aदरसन भेट करो  जोगिंद्रा मुंद्रा झोली खिंथा //बारह अंतर एक सरेवोह खट दरसन एक पन्था //इन बिध मन समझाईये पुरखा बाहुड़ चोट न खाईये //नानक बोले गुरमुख बुझे जोग जुगत इव पाईये/

Oh Yogishwer Nanak—all you have to do is to change your attire like yogis  to follow their philosophy (दरसन भेट करो जोगिंद्रा) by inserting earrings in your ears (मुंद्रा), carry a bag of cloth and wear a patched garment to cover the body (झोली खिंथा). Out of 12 yogic techniques/tribes (बारह अंतर) and six philosophies (खट दरसन- to control mind) you may pursue the one (एक सरेवोह) called आई पंथ (ayee panth) to discipline your mind to save it from assault of Kal or Dharam Raj or Karmic retribution. Briefly Guru Sahib replied that the process of unification जोग जुगत can only be blessed by meditating on eternal Word. Guru Sahib continues--

4)         STANZA 10

Ø  A--अंतर सब्द निरंतर मुद्रा होमे ममता दूर करी//काम क्रोध अहंकार निवारे गुर के सब्द समझ परी// खिंथा झोली भरपूर रहीये नानक तारे एक हरी // साचा साहिब साची नाई परखे गुर की बात खरी//   

Two prime maladies which afflict the mind and soul are Hoame, and attachment to this creation (होमे ममता) which are causative factors of duality or ego-existence of self. The symbolism of ear-rings (मुद्रा) is to be internally and perpetually attuned to the Guru’s Shabad (अंतर सब्द निरंतर) so that these two negative attributes of mind can be rid of, including other perversions of worldly cravings, lust, anger and arrogance, greed( काम क्रोध अहंकार निवारे).

The presumption that wearing a dress of a mendicant or yogi or a Sufi reflects humility, is totally faulty and flawed.  When one’s wardrobe is full of love and awareness of the Lord (खिंथा झोली भरपूर रहीये), the resplendent splendor of Lord is seen everywhere—then a person naturally becomes humble (and sheds traits of calculated humility or fake mask of humility.)  It is in that state of humility the Lord ferries the soul out of ocean of cosmic existence (नानक तारे एक हरी). The true Lord whose creative power of Nam is the Truth--- evaluates whether the seeker has faithfully carried out the devotion prescribed by the Satguru (परखे गुर की बात खरी).

In addition to self-effacement of ego, Guru Sahib continues to stress of mental attitude of detachment, self- control and adornment of other noble qualities –

5)         STANZA 11

Ø  A--उन्धू खप्पर पञ्च भू टोपी //कंईया कड़ासन मन जागोटी//

सत संतोख संजम है नाल // नानक गुरमख नाम समाल// 

The literal meaning of उन्धू खप्पर is keeping the begging bowl upside down—while it has symbolism of giving or helping or assisting others or having no expectations from others and living on one’s honest earnings.

Similarly पञ्च भू टोपी implies that the “cap” of a yogi is full of five elements-- representing earth as “tolerance”; fire for “burning vices” or perversions of mind; air for “serving” (sewa) all equally; water for cooling or “peace”; sky for being insulated from temptations and infatuations of the world. (Alternatively पञ्च भू टोपी can be construed as capping or blocking or getting detached from physical phenomenon in nature so that mystical flow of yearning remains unimpeded.)

That is feasible when body, mind and senses remain alert and under control. कंईया कड़ासन—keeping body in restraint; मन जागोटी—mind tied in lion’s cloth (लंगोटी).

With the life of truth, contentment and discipline (सत संतोख संजम)---- abide by the advice of Nam-Bhakti blessed by the Guru.

A deeper understanding will reveal that Guru Sahib has expressed his opinion against (a) living in remote places, (b) outer dress code and (c) ritualism of Sidhs and highlighted inner control for reining mind through Nam blessed by living Guru of current time and space.

6)         STANZA 14 AND 15

A very subtle query on Maya is raised by the Sidhs and responded by Guru sahib e.g.

ü  Q--क्यो कर बाधा सरपन खाधा // क्यो कर खोएया क्यो कर लाधा //

How one is stuck in bondage (क्यो कर बाधा) of play of the world of come and go, and how is one ensnared by the serpent of Maya (सरपन खाधा)?

Ø  A--दुर्मत बाधा सरपन खाधा //मनमुख खोएया गुरमख लाधा // 15

Due to perversions of mind, man is bonded to this creation (दुर्मत बाधा); self-willed Manmukh allows his own self to be consumed by poison of serpent of maya and loses this precious opportunity by allowing him to be chewed by serpent of Maya. सरपन खाधा. Who that abides by advice of Gurmukh, profits from this blessed opportunity of life.

There is greater inquisitiveness of Yogis of wanderings of Guru Nanak Sahib and what is the objective of his life.  What is the difference between them and Guru Sahib, who is also seeking the Truth? If for the purpose of Oneness with Almighty the mandate of Satguru through Shabd prevails, why he is here in remote places like the Sidhs?

7)         STANZA 17 AND 18

           

ü  Q—किस कारण गृह तजीयो उदासी//किस कारण एह बेख निवासी// किस वखर के तुम वंजारे //क्यो कर साथ लंघवाहो पारे //

Why have you abandoned the comfort of your home and doing this journey (उदासी). Why are you attired as we are? What is your seeking? How can you redeem others?

Ø  A— गुरमख खोजे भये उदासी // दरसन के ताई भेख निवासी //सच वखर के हम वणजारे// नानक गुरमुख उतरस पारे//

The superficial meaning is—“that my expedition (उदासी) is in search of the Satguru; I have worn such clothing profile (भेख निवासी) for His vision or Darshan; my seeking/business is for the Truth (सच वखर); with advice of a True Guru (गुरमुख उतरस पारे) others can safely swim across the ocean of cosmic existence.

Guru Sahib’s answers carry much deeper interpretation and implications than what is indicated above. He is speaking of a life of inner dimension to aspirants who have strayed from the path of understanding the Reality within the precious human body. He was implying that   “I am sad (उदास) because of inner longing for my Master and yearning for His inner vision (दरसन) or astral form or (नूरी स्वरुप)   that has led me to abandon my attachment with the world. My mental condition is of renunciation (भेख निवासी) of physical phenomenon; objective of my life is to seek Grace of the Truth—call it Nam or Shabad-- through Gurmukh who ferries across others from sea of Non-Reality to the realm of Ultimate Reality.

In a subtle way the introspective message is—“A true Guru cannot be found. The guru finds the disciple who is ready or marked. That is Divine Design which is also destined. (The living Guru or Gurmukh appears when the disciple is ready). Gurbani says-- सतगुर दाता हर नाम का प्रभ आप मिलावे सोई. Jesus has called such seekers as marked soul or marked sheep—that are meek and humble. Such seekers remain mournful with inner longing for their Beloved.

Mystical connotations cannot be understood by limitations of human consciousness that is constrained by the body, mind, maya, senses, ego, arrogance, greed, lust desires etc. and three Gunnas—Satto, Rajo, Tamo.

Sidhs are now questioning whether there has been complete transformation in Guru’s life with the intermediation of advice of Gurmukh. Thus another supplementary question is posed to Him—

8          STANZA 19 AND 20

ü  Q- कित बिध पुरखा जन्म वटाया// कहे कओ तुझ एह मन लाईया//कित बिध आसा मनसा खाई //कित बिध जोत निरंतर पाई //बिन दंता क्यो खाईये सार// नानक साचा करहो बीचार //

Oh, great man पुरखा (महापुरश)--how have you changed your understanding of life (जन्म वटाया)? Tell us where your mind is focused (मन लाईया)?  With what technique you have ignored cravings of mind (आसा मनसा खाई)? How have you found the eternal light (जोत निरंतर) of the Lord? Without teeth or any tool or any instrument, how you could eat iron (खाईये सार) —demolish ego, duality and mayavi temptations? Oh Nanak, reveal to us the Truth.  

These are the imponderables of any human life pursuing the path of active mysticism. Since time immemorial man has been musing over them one way or the others and abiding by the dictates of mind. Guru Sahib’s response is Satguru and Shabad centric ---

Ø  A-- सतगुर के जन्मे गवन मिटाया // अनहत राते एह मन लाया// मनसा आसा सबद जलाई //गुरमुख जोत निरंतर पाई // त्र गुण मेटे खाईये सार // नानक तारे तारणहार//20

By the blessings of living Guru when the mind remains immersed (राते) with anhad shabd (अनहत) cycle of birth and death( जन्मे गवन) stands terminated; All hopes and desires (मनसा आसा) are extinguished with the Shabad-- whose eternal light (जोत निरंतर) is blessed by the Gurmukh. By transcending above three Gunnas (त्र गुण) of mind and maya—Satto-Rajo-Tamo—one can eat iron or eliminate ego/duality etc. but that is feasible when the Boatman (तारणहार) takes mercy and ferries (तारे) across the soul beyond cosmic Ocean.

There is yet another emphatic exaltation on Satguru and Shabad while negating all forms of karmic profiling relating to Satto-Rajo-Tamo Gunnas.

Sato is (goodness, constructive, harmonious), Rajo (passion, active, confused), and Tamo (darkness, destructive, chaotic). Since all human beings and their personalities are a mixture of three attributes, interplay of these gunas defines the character and nature of someone or something and determines the progress of life.  

The traditional thought process is to acquire more and more of Sattva or Sato attributes—of noble actions by diminishing Rajo and Tamo Gunas for peace, harmony and humility in life to eradicate the ego. But the Gurmat view, however, entails that apart from noble or Satvik karmic conduct—the person should devote to meditation of Nam, as prescribed by the Gurmukh. 

Notwithstanding the fact that Sato-gunna is a desirable and laudable goal of human life, but liberation of the soul demands transcending beyond three gunas—where any differential or contrarian concepts of good or bad, right or wrong, mine and thine, pain and pleasure, happiness or suffering cease, and I-ness remains no more.

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 (grand illusion) that has cast its shadow”. Therefore all the positive and negative traits or the noble qualities and perversions of mind are within domain of Maya. Their inertness can be attained from the power that is above the domain of Maya—and that power is Shabd. There are many gurus of “Mind –world”-- even Higher Mind can give deception of a Guru--  that can keep the seeker in entanglement of “three Gunas” especially in the Satvik Mode of noble deeds, wherein he is duped in believing that good Karmas will bless liberation. For good Karmas, a person has to come back to this creation to reap the reward in a manner that the effect of Rajo and Tamo gunnas cannot be escaped. There is a common saying—तपो राज ते राजों नरक //  Only Gurmukh, who is free from the clutches of Mind and has attained the fourth state of Par-braham or Sach-khand and is mandated by the Lord to ferry across other souls, can help in liberation of the soul.

Sidhs then raise the level of question in another ambiguous language—such as

9          STANZA 45 AND 46

ü  मैन के दांतों किऊ खाईये क्यो  सार//जित गरब जाये सो कवन आहार//हीवे का मंदिर अग्न पिराहन//कवन गुफा जित रहे अव्वाहन// इत उत किस काओ जान समावे// कवन ध्यान मन मन्हे समावे//45

This verse relates to the fragility of mind, its antics and fickleness and the struggle that Sidhs or yogis encounter to keep it under check. Their concern is how to eat iron (किउ खाईये सार) with teeth of wax (मैन के दांतों). The mind is too weak (मैन के दांत) to subdue or surmount or eliminate the Iron like ego or Hoame that veils us from the Lord and establishes an isolated identity of an individual.

What is the intake of food (आहार) with which Hoame (गरब) can be rid?

Another level of incorrigibility of the question is –how in the “House of Ice” हीवे का मंदिर one can survive with attire of fire अग्न पिराहन? The house of ice will melt into nothingness when the householder is ablaze with fire on the body. The pointer is towards the mind whose real abode is peace or coolness of Nam हीवे का मंदिर; but it is being consumed by the flares of fire of temporal passions and infatuations अग्न पिराहन. What is the cave or place wherein the mind remains unperturbed? Where should the mind merge जान समावे in this or next world इत उत? What is the type of meditation by which the expanded mind merges in its source or Universal Mind ध्यान मन मन्हे समावे?

Ø  A –हउ हउ मैं मैं विच खोवे // दूजा मेटे इको होवे //जग करड़ा मन मुख गवार//सब्द कमाईये खाईये सार// अंतर बाहर इको जाने// नानक अग्न मरये सतगुर के भाने // 46

The question of the Sidhs above is how to pierce through the iron shield of Haome or ego, which is solid, strong, rough and tough and how to cool down the heat of mind.  

Guru Sahib replies --This ego self (हउ हउ) can be curbed by elimination of I-ness मैं मैं or thought of duality or otherness from within (विच खोवे). There is no point in pretense and preaching that God is everywhere and that existential experience is illusion—unless it is understood or realized by the blessed Grace of the Lord. Only  when duality disappears (दूजा मेटे इको होवे) Oneness is realized. The world is torturous (जग करड़ा) habitat to survive for a wayward, mind-centric individual or Manmukh (मन मुख गवार) —who ignores Divine commands, virtues and teachings of a Gurmukh. The iron evaporates (खाईये सार) or ego is rid by being attuned with the Shabd and the Lord’s presence is first felt inside and then outside as well (अंतर बाहर इको जाने.) The fire of temptations or five perversions of mind can be overcome to experience coolness or bliss of eternal peace by living in will of the True Living Guru—when concepts of contrarian thoughts become meaningless—e.g. passivity from good or bad; right or wrong; birth or death pain or pleasure etc. is achieved.). Fifth Guru---कह नानक गुर भरम चुकाया // न कोई मरे न आवे जाया// page 882 “Satguru has dispelled my deception and delusion that no one dies, none comes or goes”.

What is that state when consciousness becomes immune to duality where there is neither birth nor death? The answer is provided in stanza 51 in another --

Ø  A अंतर सुन्न बाहर सुन्न त्रिभवण सुन्न मसुन्न // चौथे सुनने जो नर जाने ता को पाप न पुन्न// 51

“Within अंतर us is God (sunn, void) and without बाहर us is God (sunn) and God (sunn) alone is filling मसुन्न the three worlds (tribuvan). The man who realizes the Lord in the fourth state (sunn, void) चौथे सुनने to him vice and virtue पाप न पुन्न affect not”. (Sunn is शून्य, zero, vacuum, void in highest state of spiritual consciousness—emptiness of duality/everything except God where there is neither birth nor death. Totality of consciousness means cessation of all questions and answers—or that the consciousness has become Sunn or Numb from all other experiences.

In common understanding a doctor uses anaesthesia for any medical intervention to make a particular part of the body Sunn (numb). Thus we lose our awareness of that organ or say of teeth that are being extracted by the dental surgeon. In this mystical numbness we become unaware of the cosmic existence or duality to experience the Divinity of eternal life. 

Note--Hazur Maharaj Charan Singh Ji in Light of Sant Mat page 262 clarifies “The word sunn is a Prakrit (vernacular) formation of the Sanskrit word shunya शून्य, which means a void or emptiness. They are, however, far from being mere voids, and to one who has not completed his spiritual journey, it is not only of no use but may even be of some risk to dabble in the lower sunnas. The Master gives us knowledge and information only about those sunnas which are helpful in our journey upward. It is only after having reached sach khand (true region) that the abhyasi(practitioner) may be allowed to see and go about anywhere, for then there is no chance of his being misled.

Sunn or Shynya is euphuism for the existence and expanse of God. Prophet Mohammad (PBUH) declaration “ला इला ह ईल ला” –that “there is no god(s) except God” is the most potent proclamation of perennial, perpetual and eternal presence of the Providence devoid of any duality, contrariety, deception, divisiveness. In the current space and time a Panjabi quote from Mian Mohmmad Baksh will suffice—“उसदा कोई मकान नही पर कोई मकान न खाली, हर वेले हर चीज़ “मुहम्मद” रखे नित सम्भाली”—He has no abode whatsoever, while He lives everywhere. He Himself takes care of all (in His own way).

Baba Bulle Shah-says—तुही है मैं नाहीं वेह सजना// बुल्लाह शोह घर मेरे आया ज़िन्दड़ी घोल घुमायी// except “You oh Lord nothing exists. With the grace of my Murshid Shah Inyaat—this understanding has totally transformed me”.

Yet another mystic says –अंदर तू हैं बाहर तू हैं हर थान तेरा साया// मैं वी तू हैं, तू वी तू हैं रता फर्क नज़र न आया // Both inside and outside I can feel your presence –there is no difference between you and me.                

9)         Stanza 58—

Sidhs appear totally confused by the direct response of Guru Sahib on Shabd, while their conceptualization is for the breath or breathing practices for the longevity of life and magical powers. Their next question is what is the source or origin of Shabad and what is the starting point of the breath, which is powered by air. 

ü  सु सब्द का कहा वास कथील्ये जित तरिये भव जल संसारू //त्र सत अंगुल वाई कहीये तिस को कवन अधारो //58

“Where is the Shabad said to dwell (वास कथील्ये)? What will carry us across the terrifying world-ocean (तरिये भव जल संसारू)? The breath, when exhaled, extends out ten finger lengths त्र सत (three plus seven); what is the support of the breath (तिस को कवन अधारो?)

10        Stanza 59 -60

Ø  A--सो सब्द कुऊ निरंतर वास अलखं जेह देखा तह सोई// पवन का वासा सुन्न निवासा अक्ल कला धर सोई //

Shabad is perpetual (निरंतर) in existence but unseen (अलखं) — yet present  everywhere (जेह देखा तह सोई). The origin of Sunn and prana or air or breath (पवन का वासा) is Shabd itself, which manifests in diversity as both formless (निर्गुण) and forms (सरगुन).

Ø  A---त्र सत अंगुल वाई अवधू सुन्न सच आहरो // गुरमुख बोले तत बिरोले चीने अलख अपारो //60

But the power of air/breath, which extends up to ten-finger lengths on exhaling त्र सत अंगुल वाई,  is drawn from Sunn (just as a the wheels of the car draw power from the engine while engine is run by the energy generated by the fuel. Thus fuel, engine, wheels of the car are complimentary but the system will be redundant without the availability of the fuel or Shabad).

A Gurmukh knows and understands this essential truth (गुरमुख बोले तत बिरोले) through contemplation, when he is blessed with awareness of the infinite and inexpressible Almighty (चीने अलख अपारो).

In stanza 70 and 71 Satguru and Gurmukh are defined as follows—

बिन सतगुर सेवे जोग न होई //बिन सतगुर भेटे मुक्त न काई //बिन सतगुर भेटे नाम पाया न जाये //बिन सतगुर भेटे महा दुःख पाए// बिन सतगुर भेटे महा गरब गुबार //नानक बिन गुर मुआ जन्म हार//70   

गुरमुख मन जीता होअमे मार //गुरमुख साच रखिया उर धार //गुरमुख जग जीता जमकाल मार बिदार // गुरमुख दरगह न आवे हार//गुरमुख मैल मिलाये सो जाने // नानक गुरमुख शब्द पछाने //71

CONCEPT OF SATGURU IN GURBANI

A satguru is the intermediary of the Lord. There is no difference between Satguru and Gurmukh and these two words are used interchangeably in the Gurbani.  Whenever the Lord wishes to call a soul back to Himself, He does so through a satguru. A satguru always teaches the path of the divine Word (Shabd), to his disciples by whatever name or names he calls it. His teachings are perfect and eternal, natural and practical. These teachings are derived from personal mystic experience, not from book reading or learning. They are not the result of imagination and intellect, but are taught with absolute certainty and authority.

He is a manifestation of the Word of God, and an embodiment of all its power. He can, and does, travel in the inner realms of the creation at his own sweet will and pleasure. Like God and the Shabd, a satguru, in his spiritual form, is present everywhere. He is always with his disciples, inwardly, and helps them constantly. Ultimately, he reveals himself within the disciple in astral form or नूरी स्वरुप or चरण कमल –the form unblemished by mind and maya.

TYPES OF SATGURUS

The precise definition on this subject will always be found wanting. Satgurus may be broadly classified in three kinds.

First-- there are born saints who come direct from God, from the highest spiritual realm. They have never been through the repeating cycle of birth and death.
Second-- those souls who have been through the cycle of birth and death. They have practised meditation in this world and, by this means and by the grace of their guru, they have attained the stage of Godhood. They have the necessary qualifications, so to speak, and have also been ‘commissioned’ by the Divine to do the work of a guru. They may have attained perfection in this life or in a previous life.

Third--- there are souls, who have somehow been the recipients of the special blessing of their guru, and have simply been gifted spiritual wealth without their having to work for it.

As a general principle, Satgurus work in conjunction with each other, one coming after another in a line of successor ship. No line, however, can continue forever. Generally, one satguru comes direct from the Supreme, and starts a wave of spirituality. By their meditation, they build up a tremendous spiritual wealth which is then distributed to all souls who are initiated by the lines of gurus who follow them.

  

    

          

(FROM A TREASURY OF MYSTIC TERMS VOL.3)

SHABD –TRADITIONAL AND MYSTIC CONCEPT

Shabad--- a word, especially the right word; a sound or noise produced by some action; verbal communication, verbal evidence; mystically, the Word of God, the Creative Word as the divine Sound, the Sound Current, the transcendent Melody, the creative Power, the source of all creation; also found in such expressions as anahata Shabda and anhad Shabd (unstruck Sound), adi Shabd (primal Sound), mul Shabd (root Sound, essential Sound), Shabd Dhun (Melody of the Sound), Shabd Dhara and Shabd ki Dhar (Sound Current), Sat Shabd (true Word), and so on. (In Hindi and Punjabi, a shabd is also a song, a hymn, a religious or spiritual poem; thus, the writings of the mystics in the form of spiritual or devotional poems, often sung, such as are found in the A-di Granth (Sikh scriptures), are known as shabds. The nearest single word used to translate this usage of shabd, though rather unsatisfactory, is ‘hymn’.)

However, the mind and soul, when concentrated and awakened inside, possess the faculty to hear this primal Vibration. This is the divine Sound, the true Cosmic Music. The inner faculties also see this celestial Power as light. 

The Shabd is said to be of two kinds: varna'tmak (lit. composed of letters, i.e. that which is written or spoken) and dhundtmak (lit. composed of sound, i.e. that which is unutterable, unspoken or unwritten). Dhundtmak Shabd has no written symbol. It can be discerned and experienced by the inner mind and the soul only. This is the spiritual Sound which the disciple of a perfect Master is taught to hear. This spiritual Sound, which is also experienced within as light, is the real Power that guides the disciple hack to the original Home. The real and inner Master is a manifestation of that Shabd. 

That is the true Shabd. As the soul rises up on the current of the Shabd,the sound that is heard changes. Some Indian mystics have spoken of five Sounds (panch shabd) corresponding to five major realms of creation. Just as a river is one continuous stream but may make different sounds as it passes over the mountains, the rocks, and the plains-- so too is the Shabd one unified power, but is heard as different sounds as the soul ascends. There are thus five Sounds, but only one Shabd. 

There are many places in the mystic literature of India where the Shabd is extolled as the highest of all powers and the means whereby liberation from birth and death and God-realization may be attained.

SHABD- SCIENTFIC CONCEPT

Every particle of the creation is in motion, vibrating. Without this motion, it could never exist. As physicists delve deeper into matter, they have discovered that the smaller the ‘particle’, the faster it appears to vibrate. Even an apparently inert stone moves and changes constantly within itself because of this vibration. The speed of this vibration is exceptionally rapid. 

Scientists acknowledge that they have no idea what keeps the physical creation in this state of perpetual motion. The Power by which creation is continually sustained and maintained in existence is unknown to science. Mystics say that this Power is the Shabd, the primal Vibration of God that projects the creation and keeps it in existence. 

The physical ears experience the vibration of only a tiny, scaled-down part of this motion the vibration of air molecules at the physical level. The physical eyes perceive the electromagnetic vibrations known as light. Similarly, the other senses only perceive very narrow windows into the interactions of material substance. But the source of all this vibration which is the Shabd is not perceived with the physical senses. 

NAM—TRADITIONAL AND MYSTIC CONCEPT

Nam has been commonly used by mystics throughout India as a name for the creative Power of God, just as the Name of God has been used as an expression in many languages for this same Power, dating as far back records can be traced. 

Nam is the unique principle of all existence, the sole means of salvation and the one essence of all. It is one with God, and the Source from which His highest Saints emanate. As a consequence, Saints, sages, seekers and philosophers of all places and times have given Nam various names; and as there are hundreds of languages, its names are many. It is the Shabd of the Gurus; the Logos of the ancient Greeks; the Word, Holy Spirit, Holy Ghost and the Comforter of the New Testament; the andhad Bani of the Sikhs; the Kalam, Kun, Bang-i asmani, Nida’-i Sultani', al -Azam and so forth of the Sufis; the silent Whisper, the silent Music and the sonorous Sound of John of the Cross; the Nad, Nam, Ram Nam, Ram Dhun and so forth of the Hindus; and so on. 

Nam is the Lord Himself in the form of primal or creative Power. It is His means of projecting Himself as creation. It is Love, truth, consciousness and bliss. Known to and experienced by human beings within themselves, in the form of sound and light, it has therefore come to be known a: the Shabd (Sound) or Sound Current (Shabd Dhara). Those who know it are drawn irresistibly to it. 

Nam is in and behind all things and is the motion, the life and the soul all things, just as the motion and life of a puppet are given to it by unseen strings. The Lord, His Name and the soul are all of one essence. Nam creates and sustains all things, and is the life and light of men. Taking the form of a true Guru. Nam reconnects jivas (incarnated souls) to itself through initiation. and takes them back to God. When it is withdrawn from created realms, those realms cease to exist. This is dissolution (pralaya). 

The frequency with which Indian mystics have spoken of this Name provides an insight into the degree of importance they attach to it.