सभे थोक परापते जे आवै इकु हथि ॥ Fifth Guru Sahib PAGE44 SGGS

 

सभे थोक परापते जे आवै इकु हथि ॥

Fifth Guru Sahib PAGE44 SGGS

 

THE SHABAD

सभे थोक परापते जे आवै इकु हथि ॥

जनमु पदारथु सफलु है जे सचा सबदु कथि ॥

गुर ते महलु परापते जिसु लिखिआ होवै मथि ॥१॥

मेरे मन एकस सिउ चितु लाइ ॥

एकस बिनु सभ धंधु है सभ मिथिआ मोहु माइ ॥१॥ रहाउ ॥   

 

It will be easier to capture the core and crux of the Shabad from the last two lines of Rahao.

The advice of Guru Arjan Dev Ji is to the Mann or Mind --- मेरे मन एकस सिउ चितु लाइ ॥ एकस बिनु सभ धंधु है सभ मिथिआ मोहु माइ --that to get focussed on the One Lord and all else is transitory delusions of Mind's infatuation with Maya. The Shabad defines the concepts of Oneness(Ek or EKO), duality (or DUJA or Duyee), Mind, and the Satguru.   

Many mystics, Saints, Sages, and Satgurus who have had transcendental experiences expressed the inner phenomenon in holy scriptures. Scholars, philosophers, intellectuals, and academicians have attempted to interpret the writing of these mystics, Gurus, prophets, and messengers of God with their intuitive minds, logic, and rationality. आलम-फ़ाजल लोगों ने अक्ल, तर्क या कुवात-ऐ-फैसला के जरिए से मुकाम-ऐ-हक तक सफर बयान करने की तरीकत बतायी है, जो अक्ल और ख्याल के दायरे में आता है॥ कोयी तफ़सील और तरदीब एक नकल हि हो सकती है पर असल के बराबर नहीं.  Such a narrative cannot be privy to or replace inner experiential Reality's dynamics.

The human Mind and body are cast into a limited domain of consciousness. The soul is covered with the trash of attachments of the world created, generated, or perpetuated by the Mind. The centrifugal force of the creation pulls the Mind to the world, and it remains oblivious of the centripetal direction where the Divine Axis exists.

Until the Mind is purified and sanskaras veiling the soul are erased, the totality of consciousness of the human being, considered as the top of God's creation, Reality cannot be experienced. The rationality debates take a human being to a point where one experiences the limitations of the body and Mind. (अक्ल, ख्याल, तर्क और कुवात -ऐ- फैसले हदुदी है ) That prompts the being to take refuge with faith and conviction under Sant Guru (कामिल मुरशिद), blessed with the awareness of Reality and who is authorized by God to guide others on the spiritual path.     

The narrative of these verses concerns experiencing awareness of  “oneness” (तुहीद या वहदत ) with the Lord for fulfilment of the objective of human life, by shedding the duality of self and the creation. सूफी अल्फ़ाज़ में इस शबद में “हक्” या “हकीकत” को समझाया गया है या तुहीद और वहदत का रास्ता बतलाया गया है॥ दुनिया आरज़ी है, दुनियावी इल्म नफ़सानी है और ऐसी दुई, हक के रास्ते में रुकवाट पैदा करती  है॥ जब तक इंसान का मरकज मुक़दस मुकाम-ऐ-हक नहीं होता और जब तक कामिल मुरशिद मुरीद के ऊपर मंजूर-ऐ-नजर नहीं करता, तब तक मुरीद का रूहानी सफर का आगाज नहीं होती खुदा उस रूह को अपनी बारगाह में कबूलियत कि रहमत नहीं करता ॥    

Guru Nanak sahib utters the first word as  EKO in Jap Ji sahib, which is the beginning of the Adi Granth. There is only one power called एकस by the fifth Guru sahib. Any concept of duality or "Duja" is a myth, an erroneous concept, and misleading. All that exists is Him and Him alone. Diversity is an illusion. When the Guru spoke about the One, it meant the absence of two, three, four, and five. "1" or One is not a numerical representation of God. Numbers are relative, and One is absolute without a second.

This "1" or One is symbolic that God is beyond the limitations of measurements and evaluation. Another example—in our daily living, we apply mathematical logic to add 4+4=8. But in mystical understanding, that defies logic, and we will have to presume 4+4=1 because each of four things is born out of the action of one that is infinite- अनन्त and eternal. Such a mystical perspective propounds the narrow lane of human understanding in scientific, mathematical, and philosophical concepts.  

In a mathematical  equation, the expression would be "infinite" + "infinite" = "infinite" and "infinite-infinite" = "infinite". Infinity added with anything or anything subtracted from Infinity is still Infinity because none of them can still be counted, and there is no theoretical end to Infinity. Nothing can be added or subtracted from the infinite One. It is the absolute Oneness of the Divine with no religion, race, or gender. Infinite energy may appear as electricity or light or sound or heat or vibrations or electromagnetic vibrations---- but in actuality, they represent the ONE source or origin.  

Endorsing the notion of EKO—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 Prophet Mohammad (peace be upon him) also states –"La illah il Allah". There is no god but God alone. That is the most potent pronouncement and can be uttered by the One who experienced Oneness with Allah of Universal Oneness or the Unity in diversity. Sufi Hazrat Sultan Bahu—अलिफ़ –अल्लाह चम्बे दी बूटी, मुर्शिद मन मेरे विच लाई हू//"(Alif means-- the One and the only One) Allah's Kalma of fragrance has been planted in me by my Master".   

Likewise, Moses stated, "You shall have no other gods before me,"—signifying the Oneness of the Lord. And Jesus also said-- the Lord, our God, is one Lord".

Billions of people, creatures, vegetation, hills, and oceans—all that is seen and unseen is a projection of the One. Five elements of Nature— ether, air, fire, water, and earth—are made by the One, the EKO. All other things have their origin in them. This is just an analogy of how one can be many at the same time

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 and He the player—there is no other game going on. The drop itself is an ocean {which could mean that God (ocean) can be found in each human being- a drop} while this cannot be understood through conventional wisdom. Know that there is no difference between the soul and the Lord".   

 

DUALITY  (Duyee)

Duality is a cosmic dream of illusion so human consciousness can undertake karmic settlement. Duality (दूजा भाऊ) is thus a deception and delusion that creates ego---that I exist as a separate entity from God and others. From the ego arises the desires, pride, emotional attachments, anger, lust, etc., thus putting humans in an extended karmic cycle of births and deaths involving transitory gratifications resulting in pain and pleasure. The concepts of "othering" or terminologies like "I, You, We, He, Them, Theirs----". And similar expressions like my or mine house, they and their cars, all of us together, majority and minority, single, double or many or I shall become, or I will possess are all symbolic of duality.

 

इतु मारगि चले भाईअड़े गुरु कहै सु कार कमाइ जीउ ॥

तिआगें मन की मतड़ी विसारें दूजा भाउ जीउ ॥

इउ पावहि हरि दरसावड़ा नह लगै तती वाउ जीउ ॥

हउ आपहु बोलि न जाणदा मै कहिआ सभु हुकमाउ जीउ ॥

So walk on this Path, O sister soul-brides; do the work the Guru tells you to do.

Abandon the intellectual pursuits of the Mind, and forget the love of duality.

In this way, you shall obtain the Blessed Vision of the Lord's Darshan; the hot winds shall not even touch you.

By myself, I do not even know how to speak; I speak all that the Lord commands.

 

Some analogical ideas of ego/duality are-- for example—when a robot feels that artificial intelligence engineered in it is the source of its working and assumes that there is no intelligence beyond—it is ego. When a kite thinks it is flying high in its sky, it is ego. When a puppet believes it is dancing without the strings manipulated by the puppeteer is ego. The cloud of ignorance is cast on the man's soul by time, space, Mind, Maya, and flesh, which changes every moment. Man cannot possess a moment in time while man's delusion is otherwise.    

 

Baba Bulle Shah speaks aloud b rejecting the duality when Oneness is realized—

“अलिफ़ (the One) 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 //

My heart is colored with the Alif [Oneness] of Allah. [Alif also being the first letter of the Urdu Alphabet].

I am unaware of Bay [2nd letter of the Urdu Alphabet]. I do not understand anything about Bay [Bay also symbolizes 'duality']. It's only Alif[Oneness] that I relish.

 

I do not understand the difference between Ain and Ghain. [Ain and Ghain are Urdu alphabets distinguished only by a single dot. He means that he sees no difference between the Seen and the Unseen or in the different forms of God. He sees only Unity - Tauheed or Tawheed.

I realized this when I understood Alif[Allah].

O Bulleh Alif reveals the complete Truth Only to the ones with a purified heart (soul).

 

MIND or MANN (मन ) is a subtle Divine instrument in the human body. When coupled with the five senses, it allows the soul's function in the creation and provides inner connectivity with transcendental planes till the soul experiences the Lord. The soul is the source of providing all forms of tangible and intangible energies to the Mind. Guru Nanak Sahib in verse 28 of JapJi  says  मन जीते जग जीत ॥

Guru Amar Das Ji says that the human Mind is blessed to exercise some discretion for functioning ( within the physical body and the world). But alas!! it has presumed the absolute reservoir of cosmic understanding and has become oblivious of its source and sphere of influence.) Unless it is reined or controlled by the advice or teachings of a living Satguru or Mystic, it can thrust human beings into the mire of deception and fallacy.  

There are many illustrations in Gurbani about the Mind.

For example, on pages SGGS 440-441,

मन तूं जोति सरूपु है आपणा मूलु पछाणु ॥

O my Mind, you embody the Divine Light - recognize your own origin.

मन हरि जी तेरै नालि है गुरमती रंगु माणु ॥

O my Mind, the Dear Lord is with you; enjoy His Love through the Guru's Teachings.

मूलु पछाणहि तां सहु जाणहि मरण जीवण की सोझी होई ॥

Acknowledge your origin, and then you shall know your Husband, Lord, and so understand death and birth.

गुर परसादी एको जाणहि तां दूजा भाउ न होई ॥

By Guru's Grace, know the One; then, you shall not love any other.

 

Then again, Guru Amar Das Ji says on page 37 SGGS

 

मन मेरे सतिगुर कै भाणै चलु ॥

O my mind, walk in harmony with the True Guru.

निज घरि वसहि अम्रितु पीवहि ता सुख लहहि महलु ..

Dwell within the home of your own inner being, and drink in the Ambrosial Nectar; you shall attain the Peace of the Mansion of His Presence. ||1||Pause||

Baba Bulleh Shah writes about the Mind as Nafs in Sufi terminology. Nafs is referred to as the lower state of Mind, hankering for worldly and corporeal pleasures; "Qalb" in Sufism is that attribute of Mind which has the purity of thought and seeks God for God's sake. "Ruh" or the soul is the One keen to experience Oneness with the Lord.

 

लड़ना  रोज़ शैतान दे नाल ते कदे  नफ़्स अपने नाल ल्ड्या ही ना

बुल्ले शाह अस्मानी उड़ दा फिरौना ऐ, ते जेहड़ा  घर बेठा उसनु फड़या ही ना

 Oh man, you fight with the world's evil daily, but you have forgotten about nafs—the lower quality and perversions of your Mind that you never try to overcome.

 

You crave to pursue the Lord in skies and heavens, but The Lord God is resident in your own body, and you have never sought Him within your body.  

 

The Mind is a genetic generator of desires, a seeker of fulfillment with an unpredictable outcome. Human beings get crushed between the grinding wheels of Maya and Mind—of illusion and infatuations—and the resultant outcome is unutterable misery. All forms of the Mind's attachment to Maya — beauty, bodies, richness, power, pleasure, property, friends, or families are initially pleasurable and then painful. With time, it can be reasoned that the object of attachment did not survive in the form when the Mind did bonding because Nature has so contrived that all must change.

 Hazur Maharaj Ji used to remind us —मन लजत दा आशक है ॥ That the Mind is fond of infatuation--- which is a short-term cycle of pleasure or enjoyment that evaporates soon when it acquires something better, thereby creating a feeling of emptiness and melancholy. Since the principle of change is immutable and suppression of desires can recoil as an adverse reaction, what could be the cure for the cycle of pleasure, pain, and remorse?

Hazur used to give an example that if a poor man holds a "taka" in his hand, he will hold it tightly. But when a currency note of Rs100 is given to that poor man, he will immediately throw away the "taka" and grab the highly valued currency. That is the way the Mind behaves unpredictably.

The states of Mind over which one has no control are dreams, delusions, emotions, sentiments, judgments, hallucinations, imagination, etc. The exact working of these psychic states at the conscious level cannot be known or deciphered precisely. But it is equally valid that these, too, wear a garb of Reality so long as the Mind is absorbed in them. The dream state only confirms the belief that there are other dimensions of time and space at different levels of consciousness and awareness. This also leads to the conclusion that the waking state of human beings is relative and gives us a very microstate of understanding.  

 

ROLE OF THE SATGURU

Soami Ji Maharaj defines –

गुरु सोई जो शबद सेनेही॥ शबद बिन दुसर गुर नाही॥

Guru Arjan Dev Ji reminds us -

गुरु करता गुरु करणै जोगु ॥गुरु परमेसरु है भी होगु ॥

कहु नानक प्रभि इहै जनाई ॥बिनु गुर मुकति न पाईऐ भाई --Page 864

The redemption of the seeker can  place through the grace of the Guru, attuned with the Shabad or Nam, because consistent with the Divine plan. Guru Amar Das ji declares

सचै सबदि सची पति होई ॥बिनु नावै मुकति न पावै कोई ॥

बिनु सतिगुर को नाउ न पाए प्रभि ऐसी बणत बणाई हे ॥ page 1046

Mystics recommend that remedy lies in the Mind's firm connectivity with "One" through the grace of the living Guru, manifested by the Hukam or the Shabad, that is beyond the realm of change. When Mind is attached to the "One that is Unchangeable"—the Axis, where all is at perpetual peace and bliss, then it (Mind) stays detached from rotation, radial, and peripheral commotion of the worldly wheel.

चलती चक्की देख के, दिया कबीरा रोये ।

दो पाटन के बीच में, साबुत बचा न कोए ॥

आसे पासे जो गिरा, निकट पीसावा होय ।

कीली से लागा रहे, बाल न बीका होय ॥

 Kabir Das Ji says, when he saw a moving chakki (a machine used for grinding wheat or pulses), he started crying because he saw how there was constant friction between the wheels of two stones. Even wheat grains or pulses are being broken or ground into flour. People neglect their real purpose in life, keep chasing their material pursuits, and waste away the spiritual objective of their life. He can attain liberation if he remains connected with God as the primary Axis.

Bulle shah replaces the Lord with Murshid --

बुल्ले नु लोकी मति देंदे .. "बुल्लेया तू जा बह मसीती "

विच मासिता दे की कुछ हुंदा, जे दिलो नमाज़ ना कित्ती

बहरो पाक किते  की हुँदा  जे अंदरों  आई ना नीती

बिन मुर्शिद कामिल बुल्लेया.. तेरी आंवे गई इबादत  कीती ..!!

(To Bulla, people advise O Bulla to sit in the mosque. Bulleh Shah replies: "what avails is it going to the mosque if the prayers don't come from the heart? Oh Bulleya, without the guidance of a perfect master, all your prayers are of no avail.)

 

That is defined as a detached attachment by Mystics. This is the way to harmony in a life riddled with forces of Mind and Maya. When one thinks, craves, or yearns for God or the Master, the Mind starts working at that elevated level. Mind and Master then have conscious connectivity. Then the 'conscious' power of Mind is directly proportional to the faith and conviction that one carries for the Master or the Lord. The philosophies of all Perfect Masters stress constant remembrance of the Lord by the seeker.

 

MAHIMA GURU KI—THE GREATNESS OF THE GURU  

 

YEARNERS of mystical Reality have many options, of which two are prominent. One is to pursue logical dictates of righteousness, and the other is to adopt a technique of an adept--a satguru who has actualized that Reality. The followers of the first school believe that good karmic record/nobility of conduct can check vagabond fancies of the Mind and lead them to immortality. Their technique creates an abstract division of the Mind into 'higher' and 'lower' parts. The higher Mind acts as a 'guru' and the lower One as a 'disciple'. By this self-conceived mechanism, they create an invisible relationship of a 'mind guru' and a 'disciple' within themselves and believe they follow no guru. The Mind and the intellect analyze thoughts and actions for acceptance, rejection, or reaction. Suppression is built up an arrogance in which "I am noble" roots. History records that rishi, munis with 'Riddis-Siddis' dissipated their powers for ephemeral pleasures as repression recoiled when exposed to the world outside. The karmic cycle continues, though miraculous powers and higher states of consciousness may be attained.

 

The second system seeks a guru as they feel the Mind projects an illusion of wisdom. Says Osho, "Going to a guru means 'I' am fed up with my thinking. 'I' cannot think by myself. 'I' am troubled by my self, and 'I' have come to 'leave' that 'self." At this stage, a seeker is ready, and a guru appears. According to the Bible, a good Shepherd knows his sheep — they recognize his whistle and flock unto Him.

 

Said Jesus, "Many are called, but a few are chosen." All cannot be marked for redemption as this creation has to continue. It is the perfect Master who gathers marked souls worthy of his grace, though seeker(s) believe otherwise. Hazur would often say-- A blind man cannot come out of darkness unless helped by someone with eyes. When Jesus said, "No one comes to the Father except through me", He reminded the cosmic law that a mystic alone could provide divine touch. The story of a princess who is awakened after many years of slumber by the kiss of a prince allegorically means that 'Master Prince — Guru' gives a 'mystic kiss' to the princess, the soul (seeker), asleep under the spell of illusion of the Mind (evil). Those who prefer Mind as Guru attain powers that Mind's domain can provide. And those who surrender to spiritual masters melt in the spirituality that their masters have attained.

 

Mool mantra is the first Shabad of Japji Sahib in Adi Granth. It makes  the following first testimony  about the Lord and the Guru --

 

इक ओंकार सतनाम  करता पुरख निरभाओ निरवेर अकाल मूरत

अजूनी सह भंग गुर प्रसाद जप.

 

He is the only the One; true is his name, the primal Doer, fearless, foeless, beyond time and formless,  neither born nor dies, self-sustaining --CAN BE REALIZED WITH THE GRACE OF THE GURU THROUGH MEDITATION.

 

When a senior Satsangi requested Hazur that this Mool Mantra needs to be explained, he mentioned that the rest of Adi Granth of 1430 pages is an explanation of the definition of the Lord described by Guru Nanak sahib in this first verse of Japji. These fifteen words are an infinite ocean contained in the cup. The essence of the Adi Granth is that Guru and the Lord are intertwined. They are two in one in compounded form and cannot be discerned in any manner. Though both are on the same platform, given the discretion, Kabir Sahib says my preference will be to bow thanks to my beloved Satguru, the perfect Master, torchbearer, and benefactor.

 

गुरु गोबिंद दोनों खड़े किस के लोगओं पाएं

बलहारी गुर आपने जिस गोबिंद दिया बताये

 

The reason is that the Lord remained hidden from man, humanity, and Nature, but it was only through the immense grace of the Satguru that God was revealed to the seeker, and he could access him and go back unto HIm. A perfect master or Guru includes all forms of divinity. That is to say; he is the Lord God and God of all gods. that is

 

गुरु  ब्रम्हा ,गुरु  विष्णु ,गुरु  देवो  महेस्वरम ,गुरु  साक्षात्   पारब्रह्म ,तस्मै  श्री  गुरुदेवाय  नमः ....

 

The Vedic school of thought endorses that Gurus have come and gone in all ages while the living Guru deserves the highest recognition.

 

आद गुर नमः जुगाद गुरु नमः श्री गुरु देवो नमः सतगुर नमह

I bow to the first primordial Guru,

then I bow to all gurus of all times that have blessed this planet so far.

I bow to the Guru of My Guru

I bow to my Guru, who to me is the SatGuru---the personification of the Truth.

 

Hazur, in his satsangs, often quoted the following verse of Adi Granth--

 

समुंद विरोल शरीर हम देख्या इक वस्त अजुब दिखाई

गुर गोबिंद गोबिंद गुरु है नानक भेद ना भाई.

That when I immersed my consciousness in the Ocean Divine, the uniqueness of my experience was that no distinction between the Guru and the Lord could be made.

But how can the Guru be found and discovered? Hazur often says the blind cannot find the One with eyes unless the latter chooses to do so. When the time comes, Guru appears. When the chela is ready, the Guru appears. The seekers' readiness for meeting the Lord is required. Then the Guru contrives so that the disciple feels that he has found the Master, while in reality, the process is otherwise.

जिस का ग्रेह तिस दिया ताला कुंजी गुरु सोंपायी,

अनिक उपाए कीने ना खुले, बिन सतगुर सरनाई.-.

 The Lord's abode is the bodily house within each one of us. The lock of that house or "Kingdom of God" can only be opened by the key of nam that can be accessed through a perfect master.

What is that time when that phenomenon takes place--

 

सतिगुरु दाता हरि नाम का प्रभु आपि मिलावै सोइ ॥

The True Guru is the Giver of the Name of the Lord. God Himself causes us to meet Him.

सतिगुरि हरि प्रभु बुझिआ गुर जेवडु अवरु न कोइ ॥

The True Guru understands the Lord God. There is no other as Great as the Guru.

हउ गुर सरणाई ढहि पवा करि दइआ मेले प्रभु सोइ ॥२॥

I have come and collapsed in the Guru's Sanctuary. In His Kindness, He has united me with God. ||2||

मनहठि किनै न पाइआ करि उपाव थके सभु कोइ ॥

No one has found Him by stubborn-mindedness. All have grown weary of the effort. Page 39 –FOURTH GURU SAHIB

 

No one has found Him by stubborn-mindedness. All have grown weary of the effort.

When the Lord "marks" a soul or identifies a soul for calling it back to His eternal abode--he takes mercy and showers his grace. How is grace showered? It is through arranging the soul's meeting with the Master.--when the time comes. The next grace stage is when the Master initiates the soul on the mystical path. In the life of any living being, especially the satsangis, the day and the moment the Master initiates a seeker is the actual spiritual birthday. 

 

तरस पाया मैं रहमत होई सतगुर सज्जन मिल्लाया

नानक नाम मिले तां जीवन तन मन थीवे हरया.

This moment's significance, sanctity, and sacredness must be recalled with utmost gratitude towards the Master. This is when the Master stamps the seal of redemption of the soul. All karmic dispensations are now settled as per the HUKAM and RAZA of the Master. That is so willed by the Divine, and it shall be so. To the disciple seeded with Nam, Guru is all and all. What are the attributes of the Guru? They cannot be  readily described except what Kabir Sahib scripts--

सब धरती कागज़ करूँ लेखन सब बन राय

सात समुंद क़ी मस करूँ गुरु गुण लिखा ना जाये .

Should the earth be reduced to the vastness of pieces of paper and entire wood of the forestry as kalam or  a writing pen,

and if the seven oceans surge as the ink, the greatness of Guru cannot be defined.

 But to express the inexpressible, Kabir Sahib gives a very mild reference to satisfy inquisition and inquiry of intellect.

 

यह सतगुर उपदेश है जो मानो परतीत ॥

कर्म भरम को छोड़ कर चलो, तो भव जल जीत॥

सतगुर तो सत भाव है, जो अस भेद बताए ॥

धन शिश भाग तह जो ऐसी सुध आए

The perfect Master is the essence of Divine Truth, and the blessed ones are those who can realize this as the Reality. Once the teachings of Satguru are imbibed, he makes the disciple like himself. A paaras making another one as the Paaras., instead of Gold. The level of the disciple is exalted to the level of the real Gurmukh, which is the greatest miracle. Becoming an ocean from a drop, is this happening? This is the greatest mystery and secret that dawns upon the disciple. The seeker is humbled with gratitude. Adi Granth says--

 

ज्ञान अंजन गुर दिया अज्ञान अंधेर बिनाश ,

 गुर किरपा ते पाया नानक नाम परगास.

The Master has blessed with the colorium --surma of Gyan--the true knowledge and that surma is that of Nam . the resultant raction of that gyan of nam is that I have come out of gross ignorance of illusion. what was that iillsuion--it was that this world is the Reality. Now I have consciously realized that all material paraphernalia around me is transitory and subject to change. My father and permanent abode  is different. This realization has prompted me to be the seeker of my my real father and I am now yerning to go back to my primordial  origin.

 

 

 Baba Bulleh Shah in mood of ecstasy sings--

 

में नीवा मेरा मुर्शिद उचा असी उचेंया   दे संग लईयना

सदके जावां इंहां उचेंया तों जिन्हा नीवेयाँ नाल निभायीयाँ

 

The lowest of the lowest One I am, and the highest of the highest is he. But deeply gratified and obliged I am from my Master who has remained steady in the relationship despite my frailties, faults, and failings. Master is always conscious of the inherent weaknesses of disciples. Life is a complexity of irrationality.

 

A very memorable incident is worth narrating of Bade Maharaj Ji (Hazur Maharaj Sawan Singh Ji) which based is upon the following Shabad —

पिंगल परबत पार परे खल चतर बकीता

अन्ध्ले त्रिभुवन सूझ्या गुर भेट पुनीता

महिमा साधु संत की सुन मेरे मीता

मैल खोई कोट अघ हरे निर्मल भये चीता –fifth guru page 809

 

"Gurbani says – that a disabled person can cross over the mountain; a foolish person (like a donkey) can carry the wisdom of four Vedas. A blind can experience three inner and outer worlds and can be purified from vices by surrendering to Satguru. This is the glory of Guru. All filth of millions of sins is washed away, and one acquires immaculate consciousness".   

 

A seeker humbly asked Hazur—how the above is within the realm of possibility? Hazur replied “न तुसी पहाड़ नू देखो; न मूर्ख (खोते) नू देखो// न तुसी अन्ने नू देखो; न ही कर्मा दी मैल नू देखो; तुसी बस सतगुरु दी महिमा, रहमत ते वडयाई नू देखो//

 

That faith will provide strength to live through the immutable process of destiny with equanimity. He will then feel His presence within and around too. And after this world, that very remembrance of the Mind and faith will take the soul back to the Lord and the inner Master. Kabir Sahib says---

Simran Se Sukh Hot Hai, Simran Se Dukh Jaaye,

Kahe Kabir Simran Keeye, Saiin Mahine Smaaye.

Simran brings happiness and comfort; Simran gets rid of pain and sorrows. Says Kabir, with Simran, you become one with the Master.

 

Baba Ji repeatedly says ---

Jisda Parmarth Ban Gai, Usda Swarth Ve Ban Gaya".

'When spirituality is attained, all personal goals are attained too.

And the Simran is the key to it.

 

ATTRIBUTES OF MURSHID AND MURID; DISTINCTION BETWEEN A TEACHER AND A  STUDENT  

( THE FOLLOWING IS THE HINDI TRANSCRIPTION OF PAKISTANI PLAY “ MANCHALE KA SAUDA” WRITTEN BY ASHFAQ AHMED AND SERIALIZED ON PAKISTAN TV )

गुरु से यहाँ मुराद मुरशिद से है;  पीर-ओ-मुरशिद या संत सतगुरु से है॥ आम तोर पर हम अपने  उस्ताद (teacher ) को भी “गुरु” का दर्जा दे देते हैं ---उस्ताद जो तालिब-ए इल्म या  students को दुनियावी इल्म की तालीम (teaches worldly knowledge) देता है।Teacher और Guru में बहुत फरक है, उस्ताद और मुरशिद में बहुत फासला है। उस्ताद पड़ाता है सिखाता है, बताता है, उसके पास सिखाने लिखाने के लिए बहुत कुछ होता है॥

लेकिन मुरशिद के पास सिखाने वाली कोई चीज ही नहीं होती ॥ रूहनीयत सिखायी नहीं जा सकती,पड़ायी नहीं जा सकती, इख्तियार की जाती है ॥ इसी तरह तालिब-ए इल्म या student  बातिन  का सफर (inner mystical journey)  इख्तियार नहीं करना चाहता, बस उसका इल्म हासिल करना चाहता है॥ कार्पन्टर  बनना नहीं चाहता, बस carpentry  का इल्म हासिल करना चाहता है, सिर्फ इल्म॥

तालिब-ए-इल्म या student  तबदीली का खाविशमंद नहीं होता, सिर्फ इल्म का खाविशमंद होता है, त कि वोह दुनिया में दौलत कमा सके और शुहरत हासिल कर सके

सचा मुरीद पूछता है कि मैं बदल कैसे सकता हूँ--- हस्ती कैसे बन सकता हूँ, जोहर में कैसे उतर सकता हूँ ॥ तब मुरशिद ( true guru)  अपना जाहिरी दीदार बख्शते हैं और उसको अपनी तवजो बातिन  के सफर में कैसे लगानी है उसका तरीका बताते हैं॥  नाम या इस्म-ए-आजम का सिमरन यानि जिक्र कैसे करना है और तवजू कहाँ लगानी है, मुरशिद के नूरी स्वरूप का दीदार कैसे करना है and how to traverse the inner spiritual journey. The astral form of the Guru guides the seeker once his loveइश्क और बिरह  blooms and inner concentration becomes totally focussed--- it is a state of mental renunciation despite physical presence on this material plane. मुरशिद या संत -सतगुरु  बस मुरीद के अंदर प्यार पैदा करता है, प्यास बड़ाता है, हिजर की तड़प पैदा करता है ता कि मुरीद कुल के पानी के तरफ बड़ सके॥  अपने आप की पहचान कर सके, दुई का किनारा छोड़ दे और वहदत के दरिया में छलांग लगा के अपनी प्यास भूजा ले॥  और यह छलांग उस वक्त लगायी जाती है जब आप के अंदर खौफ के मुकाबले में प्यास ज़्यादा हो॥  प्यास ने आप को तड़पा दिया हो और आप पानी पानी पुकार रहे हो॥

 

आम तोर पर शिश या मुरीद या मोमिन को अपने गुरु के इंसानी वजूद से मोहब्बत हो जाती है। यह मोहब्बत ( इश्क मजाज़ी) तो ज़रिया है इश्क हक़ीक़ी के लिए—यानि मुरशिद के पोशीदा, मतलब शब्द स्वरूपी दीदार के लिए॥  बाबा जी कहते हैं अगर इश्क मजाज़ी अपनी मंजिल यानि इश्क हक़ीक़ी के लिए रुकावट बन जाए तो उसको भी खतम कर देना चाहीये ---as the Buddhist say—Kill the Buddha, if the love is constrained by the physical form of Buddha.

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NOW LET US REVERT TO THE BEGINNING OF THE SHABAD, after the perspective of Eko,Duja, Mind and the Satguru is understood ---

सभे थोक परापते जे आवै इकु हथि ॥

जनमु पदारथु सफलु है जे सचा सबदु कथि ॥

गुर ते महलु परापते जिसु लिखिआ होवै मथि ॥१॥

When One or Ik or EKO is realized, then all is attained सभे थोक परापते. That is to say, nothing else or other or second or third or millions exist that need to be known or discovered. Mind is absent, and self is shorn of all desires, temptations, feelings, and infatuations. The Oneness is the Omnipotent, Omnipresent, and Omniscience. There is none other to be afraid of--- that is, the fear of the unknown disappears. There is no enemy or enmity. The Truth, Love, and Reality are the experience beyond any verbal expression. Time and space become irrelevant in eternity, and Infinity—the idea of life and death, energy or nurturing or sustenance vanishes.

 

जनमु पदारथु सफलु है जे सचा सबदु कथि--- the objective of human life of God's realization is fulfilled with the grace of the Shabad or Nam. The understanding of the concept शबद गुरु सुरत धुन चेला needs no further elaboration.

 

गुर ते महलु परापते जिसु लिखिआ होवै मथि--- unless Lord's grace is predestined through the blessing of the living Guru, one cannot get the awareness of the Divine abode.

 

गुरु कोई बाहरी करामात नहीं करता॥ उसके सारे कारनामे आँदूरणी होते हैं ॥ कायनात के 84 की गर्दिश से निजात यानि मुक्ति दिलवाता है  इसी को गुरु नानक साहिब ने “एको सतगुर परसाद” कहा है जो को गुरबानी में 637 बार आया है जिस से कि कर्मों के जंजाल से रूह को हमेशा के लिए  आजादी मिलती है ॥ गुरु की आन-शान-बान लासानी है ला-बयान है। गुरु अर्जुन देव जी लिखते है 

मत को भरमि भुलै संसारि ॥गुर बिनु कोइ न उतरसि पारि

भूले कउ गुरि मारगि पाइआ ॥अवर तिआगि हरि भगती लाइआ ॥----

गुरु करता गुरु करणै जोगु ॥गुरु परमेसरु है भी होगु ॥

कहु नानक प्रभि इहै जनाई ॥बिनु गुर मुकति न पाईऐ भाई.

Guru Amar Das Ji says –

आनंद भया मेरी माये सतगुरु मैं पाया ॥

सतगुर ता पाया सहज सेती मन वज़ीआँ वधइयां    

 

ALLMA IQBAL   अपनी मस्ती में कह गए  –“यार को हमने जा -ब-जा देखा ॥ कहीं जाहीर कहीं छुपा देखा॥“  मतलब  कि “मुरशिद-ए-कामिल में ही मेने अल्लाह पाक का दीदार कर लिया॥हकीकत , हक, हुकम , सच या कामिल मुरशिद में ही वोह अल्लाह, रब, ईश्वर, भगवान मजूद है॥ ईसाई मत में देह धारी गुरु को word made flesh या son of God   कहा गया है॥ इसलिए गुरु या शबद या मुरशिद-ए कामिल  ही सृष्टि का सिर्जन हार है, या आलमे -ए -खलक का करता है।गुरु या मुरशिद - ए -कामिल या शब्द में कोई फरक नहीं है न ही समझना चाहीये॥