As The Divine Knowledge Dawns In

In Sri Guru Granth Sahib, it is very clearly stated that one who realizes the true Guru’s teachings also realizes Akalpurakh, the Creator of everything what is seen or beyond. Following the Guru truly leads to that state of mind where the Creator is seen all over, and then limited and narrow thoughts are replaced with universal thoughts. One’s conceit melts into humility; consequently, ingenuity in positive manners, adherent to spirituality, blossoms within.In that realm, one rejects debased creeds outright. The following shabda is by Bhagat Ramanand on 1195, Sri Guru Granth Sahib. Let us see how he looks at the world and the Creator:

rwmwnµd jI Gru 1 

raamaanand jee ghar 1

 

The bani of Bhagat Ramanand; house first

<> siqgur pRswid ] 

ik-oa^Nkaar satgur parsaad.

 

There is only one All Pervading Akalpurakh, who is known with the blessings of the Satiguru.

kq jweIAY ry Gr lwgo rMgu ] 

myrw icqu n clY mnu BieE pMgu ]1] rhwau ] 

kat jaa-ee-ai ray ghar laago rang.

mayraa chit na chalai man bha-i-o pang. ||1|| rahaa-o.

 

In essence: Oh brother! Where should I go? Now I have obtained bliss within (means: I don’t need to go any place; I am attuned to Prabh within and I am in bliss)?My mind doesn’t waver; now it has stilled within (cripple means stilled and focused at Him) Pause

In the above verses, Bhagat Ramanand is sharing the plight of his stabled and calm mind. Now, he elaborates on that in the following verses:

eyk idvs mn BeI aumMg ] 

Gis cMdn coAw bhu sugMD ] 

ayk divas man bha-ee umang.

ghas chandan cho-aa baho suganDh.

One day, my mind welled up with a desire; I took ground-sandalwood, distilled aloe-wood and other perfumes;

pUjn cwlI bRhm Twie ] 

so bRhmu bqwieE gur mn hI mwih ]1] 

poojan chaalee barahm thaa-ay.

so barahm bataa-i-o gur man hee maahi. ||1||

 

I went to the temple (place said to be of Braham/the Creator) to worship; however, the Guru has told me that Brahm is actually abiding within.

A miracle has occurred as his Guru has explained him how to see Akalpurakh within, and he sees Him, but what he sees out there when he took some stuff necessary to worship the Creator was something different? He sees stones and water there; that is all. There is no chance of realization of Akalpurakh by performing worship of that kind; that is what he means.

jhw jweIAY qh jl pKwn ]

qU pUir rihE hY sB smwn ] 

jahaa jaa-ee-ai tah jal pakhaan.

too poor rahi-o hai sabh samaan.

Wherever we go to search Akalpurakh, we find water or stones. Oh Prabh! You are permeating all equally.

Now he explains what is there in the worship-places, but he addresses Akalpurakh that your abode is not there but in every heart. You are present not only at special places but everywhere. Bhagat Ramanand opens up about his already done studies of the old scriptures, and he also suggests wisely about the presence of the Creator within the body. He beautifully says that if Akalpurakh is not within, only then we need to go such places specially established for Akalpurakh by some people.

byd purwn sB dyKy joie ] 

aUhW qau jweIAY jau eIhW n hoie ]2]

bayd puraan sabh daykhay jo-ay. 

oohaa^N ta-o jaa-ee-ai ja-o eehaa^N na ho-ay. ||2||

 

I have searched all the Vedas and the Puranas; we should go to those pilgrimage-places (or other temples) if Prabh is not here (When He is here within us, why should we go to other places?).

What the crowd does is an act of blind faith; a sheep leads the entire group and none of the group knows to where that sheep is leading. Bhagat Ramanand thanks his Guru, who has pulled him out of the crowd and made him realize the infinite Creator within.

siqgur mY bilhwrI qor ] 

ijin skl ibkl BRm kwty mor ] 

satgur mai balihaaree tor.

jin sakal bikal bharam kaatay mor.

 

I sacrifice to my Satiguru, who has eradicated my hard doubts.

Now he shares his experience with us and tells us that we should concentrate on that Akalpurakh, who resides within us, but this fact is understood and felt through the Guru’s teachings only. Add to it, the Guru’s teachings also eliminate one’s doubts that lead one to perform useless rituals and rites.

rwmwnµd suAwmI rmq bRhm ] 

gur kw sbdu kwtY koit krm ]3]1] 

raamaanand su-aamee ramat barahm.

gur kaa sabad kaatai kot karam. ||3||1||

 

The Master of Ramanand pervades everywhere, and the Guru‘s shabda eradicates the effect of millions of done deeds.

Bhagat Ramanand has explained what he has thought and experienced after realizing his Guru’s guidance about the Creator; however, a person, who is just a beginner, fails to utilize Bhagat Namanand’s advice fully; here let me quote a shabda by First Nanak, who goes in detail about what Bhagat Ramanand is trying to say. The Guru’s shabda is on 877, Sri Guru Granth Sahib:

rwmklI mhlw 1 ] 

raamkalee mehlaa 1.

Raag Ramkali, the bani of First Nanak

ijqu dir vsih kvnu dru khIAY drw BIqir dru kvnu lhY ] 

ijsu dr kwrix iPrw audwsI so dru koeI Awie khY ]1] 

jit dar vaseh kavan dar kahee-ai daraa bheetar dar kavan lahai.

jis dar kaaran firaa udaasee so dar ko-ee aa-ay kahai. ||1||

In essence: Where is that place where Prabh lives and who can find that place? Is there anyone, who can tell me about that place for which I have turned sadly (in pain of separation).

Now look at the goal? The mind is sad for Prabh’s union, and in that state of mind, longing to meet Prabh is at its peak. Just as Ramanand longed to see Him and left for a temple to worship Him. The Guru answers the above stated questions, just stay with the process of the idea he is conveying:

ikn ibiD swgru qrIAY ] 

jIviqAw nh mrIAY ]1] rhwau ] 

kin biDh saagar taree-ai.

jeevti-aa nah maree-ai. ||1|| rahaa-o.

How this worldly Ocean can be swum across? While being alive, one cannot die. Pause.

Being alive, we cannot die, right? The Guru explains how one can die being alive. “die/detached”, this expression is repeatedly used in Sri Guru Granth Sahib; therefore, it must be understood. First, the Guru explains the cause of our failure to envision Prabh; then in the verses number 4 below, he defines how we can die while alive.

We live in this world totally enveloped in the three modes of Maya; to become detached is not that easy; however, the Guru guides us through that path. To realize Him within about which Bhagat Ramanand has explained in his shabda, the Guru shows a path, and to tread on that path, we need to do something instead of merely performing rituals and visiting religious places.

The Guru defines why we remain separate from the Creator; in simple words, how we are locked out is expressed below; a spiritual secret is revealed; please follow the idea:

duKu drvwjw rohu rKvwlw Awsw AMdysw duie pt jVy ] 

mwieAw jlu KweI pwxI Gru bwiDAw sq kY Awsix purKu rhY ]2] 

dukh darvaajaa rohu rakhvaalaa aasaa andaysaa du-ay pat jarhay.

maa-i-aa jal khaa-ee paanee ghar baaDhi-aa sat kai aasan purakh rahai. ||2||

In essence: Pain is the door and wrath guards it; two shutters of that door are made of hope and anxiety. Close by it, is the moat of the Maya-water (the worldly materialistic attachments), which has seized the house; there between Akalpurakh abides in.

Bhagat Ramanand’s Guru counseled him and he realized Akalpurakh within, because he sincerely did what his Guru asked him to do without playing any mind-games. Now our Guru guides us in the same manner; let us see if we can do that after obeying and following our Guru.

To cross the above stated blockage, the first step is to overcome pain and wrath by accepting Prabh’s ordinance (Hukam; in Jap Ji the Guru says: nwnk hukmY jy buJY q haumY khY n koie ]2] naanak hukmai jay bujhai ta ha-umai kahai na ko-ay. ||2||  In essence: Nanak says if Prabh’s ordinance (how He plays His show through the natural laws and beyond) is understood, there will be no conceit.

Pains come when conceit is there and Prabh’s ordinance is taken as per ones’ own “convenience”.

ikMqy nwmw AMqu n jwixAw qum sir nwhI Avru hry ]

aUcw nhI khxw mn mih rhxw Awpy jwxY Awip kry ]3] 

kintay naamaa ant na jaani-aa tum sar naahee avar haray.

oochaa nahee kahnaa man meh rahnaa aapay jaanai aap karay. ||3||

In essence:“Oh Prabh! You have numerous names, but none of them explains you fully, and none is equal to you”. There is no need to say loudly what we go through, because Prabh knows all and He does everything.

 We, the Guru followers, should take whatever comes, good or bad, to us without any complain. Prabh’s laws are already there and everything is subject to these laws; therefore, bewailing or bickering limits us to self-torturing.

 Understanding Prabh’s infinity and ordinance is another technique that goes along with the efforts we talked about earlier regarding envisioning Prabh. It is very important to realize His infinity. None is equal to Him; none should be compared to Him. His ordinance should be accepted as it comes by. No word can express His ordinance either (hukmu n kihAw jweI ] hukam na kahi-aa jaa-ee.: His ordinance cannot be expressed, Jap Ji) Some people are stuck with one name given to Him; as stated earlier, the Guru questions that too, because no name can express Him fully. No wonder in the Gurbani, Har is addressed with so many names. Trying to limit Har’s infinity with one name is sheer ignorance. Prabh knows whatever comes to the minds of the all beings; such is His power as per the Gurbani. Prabh’s devotees don’t call Him loudly, because they don’t think Him far away. In the next verses, the Guru also gives us a reason of our failure to realize Har.Please read on:

jb Awsw AMdysw qb hI ikau kir eyku khY ] 

Awsw BIqir rhY inrwsw qau nwnk eyku imlY ]4] 

jab aasaa andaysaa tab hee ki-o kar ayk kahai.

aasaa bheetar rahai niraasaa ta-o naanak ayk milai. ||4||

In essence: As long as there are desires (hopes) and anxieties in the mortal, he cannot praise Akalpurakh. Oh Nanak! Akalpurakh is met if one, while living in this world of hopes, remains indifferent to them.

In the above verses the answer of “how one can die while being alive’ is given.

ien ibiD swgru qrIAY ] 

jIviqAw ieau mrIAY ]1] rhwau dUjw ]3] 

in biDh saagar taree-ai.

jeevti-aa i-o maree-ai. ||1|| rahaa-o doojaa. ||3||

In essence: This is the way, the worldly ocean is swum across and one can die/ become detached while alive. (Second Pause) .

The idea expressed above about “to die while alive” is taken often in wrong sense. The Guru is addressing the priority in context of meeting Prabh; the hopes trigger conceit and deep attachments; therefore, they must go. To put it in simple words, it is like working hard to pass an exam, but never ever to worry about any failure or success in the exam. It sounds strange to “Sansarrees/ who are not involved in spiritual goals,” but for Har’s devotees, it is a big leap toward obeying Har’s ordinance by overcoming hopes and conceit. As our hopes take over us, our anxieties start storming in us; then, to concentrate on Har becomes impossible. To gain that concentration, the hopes must go, because they are there to create anxiety. Even if they are materialized, conceit can explode because of the success. To put it another way, we should just keep working and trying to rise above these hopes or worries.

The key to destroy the door (as expressed in the above verses) along with its lock is given in a form of advice through which the moat, which deprives us of seeing Har, is also well explained above. Let’s understand it in a different way. If someone praises us, make sure that the act that brought the praise is credited to Akalpurakh or the Guru instead of feeding our own conceit.If someone criticizes us, we make sure that it is also taken as a part of Har’s blessings instead of reacting against it. Bhagat Kabir loudly asks people to slander him, why? He knows that their slandering is meaningless. First Nanak also in Raag Parbhati expresses the same idea. He thinks, if the slandering gives them happiness, let them have it, because his need of self-praise is gone. The pain that can come from slandering ceases to exist, because “self-conceit” is gone. To destroy that door and the moat, the self-conceit and the hopes must be destroyed. If they are present in our minds, the door along with the lock and the moat will remain there till we die. By becoming indifferent to the influences of Maya, Har’s vision becomes inevitable.

Whatever the enlightened ones see, they deem that as a part of Har, and they feel Har’s presence within and outside. They work without worrying or hoping about the results so that the results should not affect them.I doubt, anyone in the History has ever expressed Prabh’s presence so clearly within us and laid out a step-by-step procedure to have Prabh’s vision like First Nanak has in the above Shabda.

Humbly

G Singh