NARRATIVE ON TULSI SAHIB GHAZAL –AE TAKKI TAKTE RAHO
TULSI SAHIB—(1763-1843) of the 19th
Century AD was the eldest son of the Peshvas
(administrative ruler) of Pune in Maharashtra. He was a Brahmin whose real name
was Shyam Rav and the eldest son in the family.
His spiritually inclined father wanted to renounce his position in his favour,
in order to spend the rest of his life in devotion. Shyam Rav, himself averse
to life at court, fled the palace the day before his investiture, probably
disguised as a sadhu. He led a wandering life for many years until he settled
in Hathras, where he became known as Tulsi Sahib.
In Hathras, he was also known as
Dakhani Baba (sage from the south). Among his disciples were Swami Shiv Dayal
Singh and his family who laid the foundation of Sant Mat as Radha Soami Satsang
at Agra. His writings indicate that he
taught the path of the mystic Name (Nam) or Word (Shabd), but when and where he
met his Master and who his Master is unknown.
१. अरे ऐ तकी तकते रहो , मुर्शिद ने यह(दस्त) पंजा
दिया//
Oh Sheikh Takki, the Living
True Guru has bestowed upon you the blessing of Nam for the inner journey of
self-realization. You should now abide by his prescription of meditative way of
life with intense concentration.
२. बेहोश हो मत छोड़ियो, गर चाहे तू जलवा पिया//
Be oblivious
of this world, but let your focus on His form (धयान) not waver if you yearn for His Luminous radiance—(नूर –ऐ- खुदा)
३. होगा फज़ल दर्गाह तक, खोफ़ो खतर की जा नहीं//
His
grace will lead you into His very door steps, devoid of all dangers or fears
along the way.
४. सीधे चले जाना वंहा, मुर्शिद ने यह फतवा दिया//
True living Master’s Hukam—the power of his blessed Nam--
will make you walk into (realize) His presence.
५. मंसूर, सरमद, बूअली और शम्ज़ मौलाना हुए//
Mystics like Mansur,
Sarmad, Buali, Shamz Tabriz and Maulana Rumi arrived in this world.
६. पहुंचे सभी इस राह से जिस ने कि दिल पुख्ता किया//
They all travelled this
path with conviction and were blessed with Realization.
७. यह राहे मंजिल इश्क है , पर पहुंचना मुश्किल नहीं//
This very path and its
destination are of Ishq, of Love—इश्क हकीकी and it is not difficult to tread this track.
८. मुश्किल कुशा हे रूबरू, जिस ने तुझे पंजा दिया//
Your mentor, true Master’s
(grace of Nam) is with you for resolution of any hindrances in this journey.
९. तुलसी कहे ऐ तकी, यह राज़े बातिन है जुदा//
Says Tulsi Sahib, Hear me O Takki,
the inner secret is unlike anything you have known before.
१०. रखना हिफाज़त से
इसे. तुझ को निशां ऊचा दिया//
Treasure this grace with love and care in your heart
because you have been conferred with degree (stamp) of the highest order.
१) अरे ऐ तकी तकते रहो ,
मुर्शिद ने यह(दस्त) पंजा दिया
The above is the literal
translation of Tulsi Sahib’s ghazal—full of Roohaniyat, spiritual wisdom. Apart
from an apparent explanation or translation--- the verses, shabads or ghazals
of any mystic carry a deeper connotation for the path of God realization. This
ghazal of Tulsi Sahib is intertwined with inter-se relationship between the
seeker, The Master (Murshid) and the process of Nam Bhakti, stressing the prerequisite
of Love, or Ishq as the only medium to experience oneness with the Lord.
Sheikh Takki, a devout Muslim,
after performing pilgrimage of Hajj, comes in contact with Tulsi sahib. Since
Takki has Islamic profile Tulsi Sahib elaborated the concept of attaining
totality of consciousness in terms of Sufi traditions.
First let us understand
what Hajj is. The Hajj is an annual Islamic pilgrimage to Mecca the holiest
city for Muslims, and that must be carried out at
least once in their lifetime by all adult Muslims who are physically and financially capable of
undertaking the journey, and can support their family during their
absence. The word Hajj means "to intend a journey", which
connotes both the outward act of a journey and the inward act of intentions of
heightened consciousness for self-realization.
The one who has performed Hajj is known as Hajji
Tulsi sahib is mentoring
the Hajji, Sheikh Takki that for self-realization the external journey to
religious places has very limited benefits. The real Hajj or the real spiritual
path of Self-realization can be attained within this human body by elevating
consciousness from the senses of mind to the spiritual centre located at the
Shahrag, which is a Persian word—also known as the royal vein or Sushmana
(known to Indian mystics) or Til in Gurbani (page 4 SGGS) alluding to a point
where Brahmins/Hindus apply Tilak on the forehead). From this point of eye
centre-- the consciousness-- which generally flows down the body is pulled up
by the mystic word/shabd or Nam to its Divine source. The word or shabd or nam has attributes of
subtle sound and subtle light which can be experienced at higher level of
consciousness above the eye centre.
In another ghazal
addressed to Sheikh Takki,
Tulsi sahib advises--
क्यों भटकता फिर रहा तू
ऐ तलाशे यार में//
रास्ता शाह रग में है
दिलवर को जाने के लिए//
मुर्शिदे कामिल से मिल
सिदक और सबूरी से तकी//
जो तुझे देगा फहम शाह
रग के पाने के लिए//
Oh Takki do not wander
aimlessly in the search of the Lord. But to pursue the path of Shahrag or
Sushmana the grace of a True Living Master is needed. Such a Master blesses the
technique of remembrance of the Lord by meditation through Five Names and
Dhayan, for focusing attention on the form of the Master. His teachings also
mandate a life style consistent with the requirements of Santmat and abiding it
with total obedience. In satsang we often call them as “Karni” and
“Rehni”.
पंजा- Panja as
indicated in the verse by Tulsi sahib suggests five names while दस्त पंजा implies-that Master has
firmly gripped your hand, signifying, that he has taken the seeker under His
spiritual guidance and protection. In Hindi we call पंजीकरण or registration when we own any property or vehicle
etc.
What is to be understood
by the term –तकते
रहो? It means that “Once such a Visa or Panja or registration for the mystical
journey is stamped (on the soul) by the Grace of the living Master, then the
seeker has to pursue the path of intensive and focused meditation.
Hazur would often say that
Meditation is a way of Life (in Sant Mat) that has to be complied 24x7 with
greatest diligence and caution. Briefly तकते रहो – is unflinching
compliance with humility, surrender, love and affection for meditative way of
life commencing from shahrag.
Tulsi sahib continues—
गोशे बातिन हो कुशादा
जो करे कुछ दिन अमल
ला इलाह अल्लाहू अकबर
पै जाने के लिए
A few days practice will prompt opening of
inner ears or surat or listening faculties of the soul and your journey to
reach Allah the great will become smooth.
In short, the way is within and not without, in external pilgrimages or
fasting or ceremonies.
Hazrat Sultan Bahu, another Sufi says— that this human body is
the abode of the True Lord. Seek Him within; don’t pray at old tombs or burial
places of Pirs because the Amrit or spiritual nectar-- for the life eternal--
is within you.
एह तन रब सचे दा हुजरा
, विच पा फकीरा झाती हू//
न कर मिन्नत खवाज खिजर** दी , तेरे अंदर आब हयाती हू//
( **an old Pir whose tomb is worshipped)
Even Guru Nanak Sahib supports identical procedure of Self-realization
leading to God realization. He says
घर मह घर देखाई दे सो
सतगुरु पुरख सुजान//
पांच शब्द धुन्कार धुन
तह बाजे शब्द नीसान//
सुखमन के घर राग सुन
सुन्न मंडल लिव लाये// (page 1291
SGGS)
True or perfect living Master or Guru is He who makes you experience
Divinity—the eternal abode-- within the
temporary home of this human body-- where the celestial music of spheres of
Five Shabd is resonating. Listen to that music of Sunn region--—that is beyond
mind and maya or where mind and maya is numbed-- in the sushmana or shahrag of
your body.
This too validates that Sant Mat and Sufism are on identical page on the
mystical path.
२)बेहोश हो मत छोड़ियो, गर चाहे तू जलवा पिया//
BE-HOSH (बेहोश) means unconsciousness and HOSH (होश) means consciousness. A true seeker’s effort
is to diminish his involvement and engagement in this world of change and
phenomenon. Obliviousness from this transient world is to be understood as
Behoshi. Tulsi Sahib says that a devotee should remain insulated or unconscious
from the flickering temptations, fickleness and infatuations of mind and senses,
if there is yearning for experiencing the Divine radiance or the Light of the
Beloved Lord. That is be-hoshi.
The greatest single change that a person experiences after being
initiated by the Master is that one feels a sense of loneliness in this world.
The feeling of loneliness is the inclination of the soul towards its real
self. Shah inayat , the Master of Baba
Bulleh Shah uttered—ओह बुल्लेहा रब दा की पाना
एथों पुट के ओथे लाना. Directional
shift of mind from Duniya to Deen is a vital mutation in the human psyche which
is again a Divine blessing.
Sufis call this attribute as Toba (तोबा) or getting mentally detached from the
world. And any attachment amounts to repentance and regret. Hence, the Sufis believe
that a “Sufi is absent from himself and present with God”. The Sufi's refrain
from his “self” means absence of human constraints, to experience the Divine
presence in his heart.
Tulsi
sahib in another ghazal pronounces—
दिल का हुजरा
साफ़ कर जाना के आने के लिए
धयान गेरों का
उठा उसको बिठाने के लिए
एक दिल लाखों
तमन्ना और उसपे ज़यादा हवस
फिर ठिकाना है
कहाँ उसको टिकाने के लिए
The message is of focused attention to the goal of
oneness with the Lord and do not be led astray by the hopes, wishes, desires,
possessions, acquisitions of temporal tinsels and trinkets. The heart will be
left with no space for accommodating the Beloved if it is so filled.
In the King James Version of the Bible the
text reads:
No man can serve two masters: for either he
will hate the one, and love the other; or else
he will hold to the one, and despise the other,
Ye cannot serve God and mammon.
This
makes explicit that a person cannot pursue both material goods and spiritual wellbeing.
The two goals are mutually exclusive.
Baba
Ji often mentions that “we should try keeping our vessel clean through
meditation”. Meditation is feasible if we detach ourselves from the world. This aptly applies that our devotion and
attention should be focussed on Him always. Guru Nanak Sahib describes the
multiplicity of pleasures that mind is fond of and questions where the Lord can
rest in the heart.
रस सोय्ना रस रूपा कामन रस परमल की वास//
रस घोड़ा रस सेज मंदिर रस मीठा रस मास//
एते रस सरीर के क्या घट नाम निवास// ( page 15 SGGS)
एते रस सरीर के क्या घट नाम निवास// ( page 15 SGGS)
The pleasures of gold and silver, women, fragrance of
sandalwood,horses, soft bed in a palace, the sweet treats and of food of flesh-- are so
numerous; how can the Naam, the Name of the Lord, find its dwelling in the
heart? ||
The obsession of Duniya is to be shunned for tasting the
nectar of immortality otherwise the preciousness of human life is lost. Hazrat Sultan Bahu says
दुनिया ढून्डन वाले कुत्ते, दर दर फिरे हेरानी हू//
हड्डी उत्ते होड़ उन्हान दी, लड़दियां उमर विहानी हू//
अक्ल दे कोताह समझ न जानन, पीवन लोड़न पानी हू //
बाझों ज़िक्र रब दे बाहू, कूड़ी राम कहानी हू//
The seekers of this material world squander away their life like dogs
running from door to door. Just as dogs bark and fight over bare bones, such
people continue to struggle over phony possessions of power and pelf for
fulfilment of their wishes and cravings. They continue to suffer in the cycle
of transmigration of 84 and fail to
grasp the fact that it is the nectar of immortality that they must seek by
meditating on Lord’s Nam. For that Behoshi –metaphorical unconsciousness from
Duniya is needed.
३) होगा फज़ल दरगाह तक खोफो खतर की जा नहीं
४) सीधे चले जाना वहां मुर्शिद ने यह फतवा दिया
Here Tulsi Sahib has applied Sufi terminology. What is meant by Fazal, Dargah,
Khof, khtr, Ja and fatwa? Fazal means grace or blessing; dargah is portal or
threshold—though conventionally considered a tomb where past masters are
worshipped; khof is fear; khtr represents danger; Ja is place or “jgha”; “fatwa”
is obligatory and binding order
The key to Divinity is the grace or “Fazal” of the Master. Islamic
blessings are in the form “Allah Fazal karega aapne sohne de vaste or “Khuda
da Karm hoyga aapne sohne de vaste ”. Here Sohna stands for the love and
adoration of the Murshid (or the Son of God—in Biblical terms)
In Gurbani, Fazal is referred as Kripa, Mehr or Daya. God realization is
not possible, say Sufis, unless God Himself redeems us through the Murshid who
is “Word made flesh”. Then a seeker, with Master’s grace, reaches at His
threshold, Dargah— that is the point of entry into the Divine court. A Sufi
considers his own efforts or act of devotion worthless because of his belief in
infinite Grace of his Murshid/Master. Tulsi Sahib in yet another ghazal
mention—
तुलसी बिना करम किसी मुर्शिद रसीदा के//
राहे निजात दूर है उस पार देखना//
Unless a True Master bestows His grace,
salvation is not feasible and ocean of this cosmic existence cannot be crossed.
Guru Arjan Dev Ji refer to
the same thought process-
किरपा करो दीन के दाता मेरे गुण अवगुण न बिचारो
कोई //
माट्टी को क्या धोपे सोअमी मानस की गत एअही//
मेरे मन सतगुरु सेव सुख होई // -----page 882 SGGS
Oh Lord of the humble, please have
mercy and don’t make any accounting assessment of my merits or demerits. How
can dust be washed? This is the state of mankind. Oh my mind, serve the Guru
and be at peace. Serving the Guru means—living the life of daily meditation, lacto-vegetarian
diet as defined, living on earnings by
honest means, serving and sharing with others what you have; good moral
character.
The Khof or fear, and Khtra or
danger, that troubles us is--- the fear of the unknown; fear of loss of our
possessions/people to which we are attached and fear of death. In short the
future is riddled with fear as we are apprehensive that future will be worse
than the present time. Tulsi sahib says when you are blessed with firm faith in
the Murshid through meditative way of life, all your concerns here and after
death are taken care of.
Guru Arjan Dev Ji assures
सन्तन मो को पूँजी सोपी तऊ उत्त्रेया मन का दोखा//
धर्म राय अब कहा करोगे जाऊ फाटेयो सगलो लेखा// page 614 SGGS
What type of treasure or poonji saints give?
It is the treasure of His Grace of Nam/Shabd/Hukam to enable us to abide by His
Will- also called Raza or Bhana. All
fears and delusions of my mind are dispelled. The entire karmic paraphernalia
or accounting mechanism of Sinchit, Prablabdh and Kiryaman karma, which are
blocking our entry into True Home, is taken care of by the Master with the
bounty of His forgiveness.
Thus Khof and Khatra or fear of Dharm
Rai’s is vanquished. Dharma stands for the law, duty, unalterable religious
principles and hence Karmic law. Dharm Rai- the metaphorical power of universal
mind ordained by God- is so called because he dispenses justice after death
according to karmic law. Generally priestly class clamours that depending upon
karmic profile one will either go to hell or heaven or suffer in the cycle of
84 as per the dictates of Dharm Rai. However this concept of hell, heaven and
84 is invalidated for a murid of a Murshid. Guru Arjan Dev Ji (p201 SGGS)—
थिर घर बेस्हो हर जन पियारे, सतगुरु तुमरे काज
सवारे//
दुस्त दूत सभ परमेसर मारे , जन की पैज रखे
करतारे//
Remain steady in your home, (meaning compliant with the path) then all your
affairs will be resolved by the Guru. The transcendent Lord has struck down all
that is evil, which means that all that is standing in your progress to the
Divinity, to preserve the honor of His devotee.
After getting freedom from the
clutches of Dharm Rai, power of mind and maya is rendered dormant. Oh Sheikh
Takki --now “Walk the Way” straight –don’t get tempted by beauty and splendour
of the regions around you. The soul has
attained its primal purity that can enable it to merge with the Divine as per
the fatwa—the ordinance of the Murshid.
५) मनसूर सरमद
बूअली, और शम्स मौलाना हुए//
६) पहुंचे सभी इस
राह से जिस ने की दिल पुख्ता किया//
Any suggestion or proposition when
supported by suitable examples and instances—gets more weightage of
acceptability for the sincere seekers especially when it is advised by a
perfect mystic. Here names of past Sufis of the highest orders are
mentioned—Mansur-al Hallaj of Baghdad (Iraq) of 9th century AD, Sarmad
Shaheed of 17th century AD, initially from Iran, but later settled
in India during the time of Mogul emperor Aurangzeb, BuAli Kalandar of Panipat
of 14th century AD, Shams Tabrizi and Malvana Rumi respectively of
Syria and Turkey—both of 13th Century.
They were all blessed by their Sufi
Murshids on the path of Kun or Nam, abandoned the traditional wisdom of
Sharia—the conventional ritualism of priestly class in all religions and got
intoxicated in the love, “birah”, “Ishq-Hakkee” and “Fnaa”. “Ishq Hakkee” is
the love for the Murshid and the Lord while “Ishq –Mizazi” is the love between
men and women. Fnaa is sate of self-annihilation-where the self dissolves
through love with formless form of the Murshid in Oneness. Duality disappears.
There are many legends about
them—of Mansur and Sarmad going to gallows in compliance with the will of
Allah; BuAli was blessed by his Bhakti so that the fragrance of Hazrat Ali—(the
first Sufi after Prophet Mohammad) springs from his very presence; the inner
transformation of Rumi from a preacher and scholar of Koranic law to a mystic
Master by surrendering his care of family, ego self, knowledge, societal honour
as per the guidance and for the love of his Murshid Shams Tabrizi.
One legend of Mansur is worth
narrating here—
“Mansur al-Hallaj, in a trance of
Divine intoxication, wandered into the central market place of the Bagdad city surrounded by his followers and
shouted the words that were deepest in his heart ana’l-haqq - I am the law, I
am God! “I am Reality” or as the Vedas and Upanishads say “Aham Brhamasmi” (I
am the Braham). The Sufis say Mansur spoke those words in the state
of Fanna- Fil-Allah--a state where a Sufi annihilates his ego self and is
attuned with God.
His statement
was of course considered blasphemous by the then King, though he was preaching
to the masses that God could be discovered within one’s own heart. He was
immediately prisoned as his utterings were in contravention to the Islamic law
of ‘Sharia’
In the prison
there were many other convicts too. He asked them—if they wished to be free, he
can set them free. They responded that first he should get rid of his chains.
Mansur replied that his contract with Allah is different and he wished to stay
in the jail. Other prisoners asked how he can set them free. Mansur’s one
glance broke their chains, opened the door of the prisons and they walked away.
According to the
legend, Mansur’s disciples were allowed to speak to him as he lay in his
prison cell and asked him for his last words. He told them, "The only
thing that is important is love." They asked him, “What is Love”. He
answered: “You will see it today and tomorrow and the day-after tomorrow.” And
that day his hands and feet were cut off, and the next day they put him on the
gallows and burnt, and the third day they gave his ashes to the wind. While his
body lay dead—the words of ana’l-haqq
kept on resonating loudly all along till his ashes were consigned to the sea.
The meaning of “What is Love” can be best appreciated as
follows---
In Love all is meant to be lost---this is the message of Mansur.
Love in mystic terminology means annihilation of the self or merging of self
with the real SELF—the essence of the Beloved. Jesus went the same way, the
fifth master of the Sikhs Guru Arjan Dev and the four sons of Guru Gobind
Singh, Bhagat Pralhad are just a few names in mystic history that one can
recall as a paradigm of “what is Love”. There could be many more models of such
love. Perhaps history lacks record or cannot appreciate the ecstasy of Divine
Love”.
Tulsi Sahib says-- पहुंचे सभी इस राह से जिस ने की दिल पुख्ता किया//
This path requires firmness of mind which means surrendering of body- mind
combo to the will of God to realize God. Sufi willingly gives all, the very
self, to His Beloved. He is always anxious for removal of that veil which
separates Him from Him—just as Mansur did.
७) यह राहे मंजिल इश्क है, पर पंहुचना मुश्किल नहीं//
८) मुश्किल कुशा है रूबरू, जिस ने तुझे पंजा दिया//
Ishq is the thematic essence of Santmat and Sufism. Tulsi Sahib says that
an aspirant has to tread the path of Prem, Ishq, which amounts to real Bhakti. Love for the Lord God alone is devotion. Devotion sans
love is a deception of devotion.
Devotion where love is
absent may be, at best, a prayer of demands by the mind to the Lord which
presumes that Lord is ignorant of our needs. We make prayer a transactional
arrangement and confuse it with Bhakti and Love.
Mirdad proclaims
that “Love is the law of God’. Love brings obedience –the
virtuosity of living in His will. One can easily attempt to live in His will
when one loves Him. Without loving it is not possible to live in His will.
Mirdad further adds-- “We love so that we may learn to live. We live so that
we may learn to love”.
What is meant by “learn
to live” by loving? In love alone one can abide by His will!! And when one
lives that way, Divine love is naturally bestowed!! Loving and living have to
be indistinguishable in a manner that all events of life be cheerfully accepted
as a gift of God with utmost gratitude.
Guru Nanak Sahib in Jap
Ji–
“किव सचायरा होईये
किव कूड़े तुटे पाल//
हुकम रजाई चलना नानक लिख्या नाल/
In these two lines Guru
Nanak Sahib is himself a querist and the respondent—how can one know the Truth
and cast away falsehood-- veil of illusion?? Living in His will as determined
by His Hukam or Ordinance is the way to realize Him. Thus Love, Ishq, Bhana and
Raza are intimately linked.
Then again
साचा साहिब साचा नाऊ बाख्या भाऊ
अपार//
Simran of the True name
of the True Lord should be done with utmost Love.
Soami Ji says that
यह मार्ग है प्रेम भक्ति का, चलना चड़ना सुरत
शब्द का//
Paltu Sahib describes
the yearning of Ishq---
अम्मा मेरा दिल गया मुझ से रहा न जाये//
मुझ से रहा न जाये बिन साहिब के देखे//
मुझ को भया है रोग जायेगा जीव हमारा//
एकर दारू (medicine) यही मिले जो प्रीतम प्यारा//
The love is generated by the Master by inner and
outer Darshan of the Master. Master is Giver of Love. Kabir Sahib says—
सतगुरु तो सत भाव(love) है जो अस भेद बताई//
धन्य शिश धन भाग जो असी सुध आयी
Sufi Moinuddin
Chishti says that if a forest is to be cleaned it is an act of
impossibility. But if fire is lit, forest is charred and nothing
remains. Mind is akin to a forest which cannot be cleaned or tamed by any means
except that of fire of Love or Prem or Ishq. Mind which is the greatest impediment in
experiencing totality of consciousness is trashed by the fire of Ishq.
The love as understood
amongst physical entities is represented in duality of “I and you”. Usually we say “I love
you”. If the core and crux of love is oneness, then “I and you” have no
relevance in love. Both “I and you” are manifestation of ego self in which
God is absent. Unless “I and “You” cease to exist, solitary intimacy
of love with Divine cannot be experienced.
Baba Bulle Shah recites
aloud in one of his kafi----
जद मैं रमज़ (understanding) इश्क दी पाई, मेंना (means- मैं ) तोता (means-तू) मार गवाई//
अंदरों बाहरो होई सफाई, जिस वल देखां
यारो यार//--
The duality of you and
me has vanished. In Oneness all is Divine.
Hazur Maharaj Ji used to
explain the same concept by giving example of Heer and Ranjha---
राँझा राँझा करदी नी मैं आपे
राँझा होई//
सदो नी मेनू दीधो राँझा हीर न आखो कोई//
The path is made convenient by the Murshid as He is
the giver and receiver of the Love and prompts it within you. After the
initiation he is present (रूबरू)secretly in the
inner chambers of the spiritual heart—the Shahrag—in His astral form to resolve all troubles. In a humble submission to His beloved Murshid, Khwaja Gulam Farid says (page 71 RSSB publication on Gulam farid).
मेडा इश्क वी तूं मेडा यार वी तूं //मेडा दीन वी
तूं ईमान वी तूं//
मेडा जिस्म वी तू मेडा रूह वी
तूं //मेडा क्लब वी तूं जिंद जान वी तूं //
मेडा ज़िक्र वी तूं मेडा फ़िक्र
वी तूं//
You are my Love and Beloved----that
there is no difference between the lover and the Beloved. You are my religion
and faith; you are my body and soul; you are my very heart and my very breath.
You are my simran, remembrance, love and fear. God is Love and Love alone or the absence of
the self.
Soami Ji also says भक्ति
और भगवंत एक है, प्रेम रूप तू सतगुरु जान// Satguru is named as
Yaar BY Sufis.
९)तुलसी कहे सुन ऐ तकी, यह राज़े बातिन है जुदा //
१०)रखना हिफाजत से इसे , तुझ को निशां ऊचा दिया //
In conclusion Tulsi Sahib tells oh Sheikh Takki, the path
of inner mystic mystery of Self-realization which you have never known before
has been revealed to you. This is way of performing the pilgrimage of spiritual
Hajj for attaining totality of consciousness while in human body. Now follow with full diligence and devotion
the instructions imparted by your Murshid. Lovingly apply yourself to simran of
Nam as advised. Focus attention/ Dhayan of your Murshid at Shahrag; listen to
the celestial music with inner ears that is pulling you to your True Home. Be a
good human being by abiding the vows you have taken at the time of initiation
and surrender the self to the Lord.
True Master will take your care here and hereafter. With
the stamp/visa of His Mercy and Grace—this life of flesh and form will
transform itself into fleshless and formless. That will be the real Hajj and
pilgrimage of the Soul. Tulsi Sahib
mentions in another ghazal addressed to Sheikh Takki ---- This is the call of
Tulsi: O practitioner, do the practice with concentration. The kun [Shabd]
described in the Koran, will take you to Allah, the Most High.
यह सदा तुलसी की है, आमिल अमल कर धयान दे//
कुन कुरान में है लिखा अल्लाहू अकबर के लिए//
It is so believed that Sheikh Takki finally got
initiation from Tulsi Sahib. But this is the way forward for all of us.
