DEAD WHILE ALIVE/ਜੀਵਨ ਮੁਕਤ
ABSTRACT
ABSTRACT
This term in Sikh thought is applied to those who get enlightened with spiritual wisdom. Their mental tranquility and thinking are not affected by ordinary worldly affairs. They are asleep as to worldly concerns. Life is the teacher of all teachers. Knowing this, we can all pass on the lessons of our lives to guide others on their own paths. We should however perform this role as a guide in humility. When we stop our own development, we stop living in any significant sense. The flame goes out when we stop loving. It goes out when materialism and egoism overpower us. We can release our spirit from this bondage through spiritual development, if we continuously keep exploring our new inner state. This is an art to maintaining the spiritual fire and ripening the fruits of life's labors. In this state one is both here and not here, in thought and not in thought, and simultaneously alive and dead through the Sabd says Guru Nanak in Raag Parbhati;
ਜੀਵਨ ਮੁਕਤੁ ਜਾ ਸਬਦੁ ਸੁਣਾਏ ॥ਸਚੀ ਰਹਤ ਸਚਾ ਸੁਖੁ ਪਾਏ ॥ਮਨੁ ਮਾਰੇ ਜੀਵਤ ਮਰਿ ਜਾਣੁ ॥ਨਾਨਕ ਨਦਰੀ ਨਦਰਿ ਪਛਾਣੁ ॥
Jīvan mukaṯ jā sabaḏ suṇā▫e. Sacẖī rahaṯ sacẖā sukẖ pā▫e. Man māre jīvaṯ mar jāṇ. Nānak naḏrī naḏar pacẖẖāṇ.
One is dead and liberated while yet alive, by listening to the Sabd. Living a truthful way of life, one finds true peace. Whoever subdues his mind, knows the state of being dead while yet alive. O Nanak, by Its Grace, the Gracious Akal Purkh is realized.
-----Guru Nanak, Raag Parbhati, AGGS, Page 1343
So what is the reality?
The "reality" is made up of different realms.
- The physical realm.
- The mental realm.
- Spiritual realm.
Physical realm truly exists. It is not an illusion as represented in some other religions. The trees that we see, the cars, the buildings, the big cities, rivers, mountains, planet Earth, they all exist. This physical reality is the same for everybody. We or our instruments may observer and measure the same phenomena. But the interpretation of this physical reality is not the same for everyone. Inner perception of the outer reality varies from individual to individual. Hence one may say that the mental realm is an illusion. The perception of the spiritual realm, however, occurs in a conscious state of mind. In this state reason and emotion both speak with the same voice. Few attain this state except in dreams so it is difficult to say whether the spiritual realm truly exists. It may be an illusion. It could be a spiritual experience. For that we turn to Sabd Guru.
Guru Amardas in Raag Asa describes the only way to cross this worldly ocean (ਭਵਜਲੁ). is being dead while alive through love and devotional worship of the all Knower by understanding the Word or Sabd. On this path to emancipation one must shed his ego and reflect on the teachings at each step of a householder’s existence:
ਨਿਰਤਿ ਕਰੇ ਬਹੁ ਵਾਜੇ ਵਜਾਏ॥ ਇਹੁ ਮਨੁਅੰਧਾ ਬੋਲਾ ਹੈ ਕਿਸੁ ਆਖਿ ਸੁਣਾਏ ॥ਅੰਤਰਿ ਲੋਭੁ ਭਰਮੁ ਅਨਲ ਵਾਉ ॥ਦੀਵਾ ਬਲੈ ਨ ਸੋਝੀ ਪਾਇ ॥ਗੁਰਮੁਖਿ ਭਗਤਿ ਘਟਿ ਚਾਨਣੁ ਹੋਇ ॥ ਆਪੁ ਪਛਾਣਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥ ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਕਰੇ ਬਹੁ ਵਾਜੇ ਵਜਾਏ ॥ ਇਹੁ ਮਨੁ ਅੰਧਾ ਬੋਲਾ ਹੈ ਕਿਸੁ ਆਖਿ ਸੁਣਾਏ ॥ ਅੰਤਰਿ ਲੋਭੁ ਭਰਮੁ ਅਨਲ ਵਾਉ ॥ਦੀਵਾ ਬਲੈ ਨ ਸੋਝੀ ਪਾਇ ॥ ਗੁਰਮੁਖਿ ਭਗਤਿ ਘਟਿ ਚਾਨਣੁ ਹੋਇ ॥ ਗੁਰਮੁਖਿ ਨਿਰਤਿ ਹਰਿ ਲਾਗੈ ਭਾਉ ॥ ਆਪੁ ਪਛਾਣਿ ਮਿਲੈ ਪ੍ਰਭੁ ਸੋਇ ॥ਪੂਰੇ ਤਾਲ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥ ਮੇਰਾ ਪ੍ਰਭੁ ਸਾਚਾ ਆਪੇ ਜਾਣੁ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਅੰਤਰਿ ਬ੍ਰਹਮੁ ਪਛਾਣੁ ॥ਗੁਰਮੁਖਿ ਭਗਤਿ ਅੰਤਰਿ ਪ੍ਰੀਤਿ ਪਿਆਰੁ ॥ਗੁਰ ਕਾ ਸਬਦੁ ਸਹਜਿ ਵੀਚਾਰੁ ॥ਗੁਰਮੁਖਿ ਭਗਤਿ ਜੁਗਤਿ ਸਚੁ ਸੋਇ ॥ਪਾਖੰਡਿ ਭਗਤਿ ਨਿਰਤਿ ਦੁਖੁ ਹੋਇ ॥ਏਹਾ ਭਗਤਿ ਜਨੁ ਜੀਵਤ ਮਰੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਭਵਜਲੁ ਤਰੈ ॥ਗੁਰ ਕੈ ਬਚਨਿ ਭਗਤਿ ਥਾਇ ਪਾਇ ॥ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥ਹਰਿ ਕ੍ਰਿਪਾ ਕਰੇ ਸਤਿਗੁਰੂ ਮਿਲਾਏ ॥ਨਿਹਚਲ ਭਗਤਿ ਹਰਿ ਸਿਉ ਚਿਤੁ ਲਾਏ ॥ਭਗਤਿ ਰਤੇ ਤਿਨ੍ਹ੍ਹ ਸਚੀ ਸੋਇ ॥ਨਾਨਕ ਨਾਮਿ ਰਤੇ ਸੁਖੁ ਹੋਇ ॥
Niraṯ karė baho vājė vajā*ė. Ih man anḏẖā bolā hai kis ākẖ suṇā*ė.Anṯar lobẖ bẖaram anal vā*o.Ḏīvā balai na sojẖī pā*ė. Gurmukẖ bẖagaṯ gẖat cẖānaṇ ho*ė. Āp pacẖẖāṇ milai parabẖ so*ė. Gurmukẖ niraṯ har lāgai bẖā*o. Pūrė ṯāl vicẖahu āp gavā*ė. Mėrā parabẖ sācẖā āpė jāṇ. Gur kai sabaḏ anṯar barahm pacẖẖāṇ. Gurmukẖ bẖagaṯ anṯar parīṯ pi*ār. Gur kā sabaḏ sahj vīcẖār. Gurmukẖ bẖagaṯ jugaṯ sacẖ so*ė. Pakẖand bẖagaṯ niraṯḏukẖ ho*ė. Ėhā bẖagaṯ jan jīvaṯ marai. Gur parsādī bẖavjal ṯarai. Gur kai bacẖan bẖagaṯ thā*ė pā*ė. Har jī*o āp vasai man ā*ė. Har kirpā karė saṯgurū milā*ė. Nihcẖal bẖagaṯ har si*o cẖiṯ lā*ė. Bẖagaṯ raṯė ṯinĥ sacẖī so*ė. Nānak nām raṯė sukẖ ho*ė.
Mind is blind, deaf and impervious to devotion; even one may perform ritual dancing with orchestral music in devotional worship. Deep within us are the fire of greed, and the dust-storm of doubt. The lamp of knowledge is not burning, and understanding is not obtained. The Guru willed has the light of devotional worship within his heart. Understanding his own self, he meets God. A Guru willed dances to embrace the love for his Akal Purkh, to the beat of the drum as he sheds his ego from within. His God is true. God Itself is the Knower of all. Through the Word of the Guru's Sabd, we recognize the Creator Akal Purkh within ourselves. A Gurmukh is filled with devotional love for the Beloved God. He intuitively reflects upon the Word of the Guru's Sabd. For the Guru willed, loving devotional worship is the way to the True Akal Purkh. But the dances and the worship of the hypocrites bring only pain. True Devotion is to remain dead while yet alive. By Guru's Grace, one crosses over the terrible world-ocean. Through the Guru's Teachings, one's devotion is accepted, and then, the Dear Akal Purkh It self comes to dwell in the mind. When the God bestows Its Mercy, and leads us to meet the True Guru. At this stage, one's devotion becomes steady. His consciousness gets centered upon the Akal Purkh. Those immersed in Devotion gain a true reputation. O Nanak, in contemplation of the Naam, peace is obtained.-----Guru Amardas, Raag Asa, Page, 364-14 & 15
Gurus Amardas, Arjan and Bhagats Kabir and Namdev express their views on this subject in the following Ragas to achieve that state through Grace of God/Guru;
ਸਤਗੁਰੁ ਸੇਵਿ ਮਨੁ ਨਿਰਮਲਾ ਹਉਮੈ ਤਜਿ ਵਿਕਾਰ ॥ਆਪੁ ਛੋਡਿ ਜੀਵਤ ਮਰੈ ਗੁਰ ਕੈ ਸਬਦਿ ਵੀਚਾਰ ॥ਧੰਧਾ ਧਾਵਤ ਰਹਿ ਗਏ ਲਾਗਾ ਸਾਚਿ ਪਿਆਰੁ ॥ਸਚਿ ਰਤੇ ਮੁਖ ਉਜਲੇ ਤਿਤੁ ਸਾਚੈ ਦਰਬਾਰਿ ॥
Saṯgur sėv man nirmalā ha*umai ṯaj vikār. Āp cẖẖod jīvaṯ marai gur kai sabaḏ vīcẖār.Ḏẖanḏẖā ḏẖāvaṯ reh ga*ė lāgā sācẖ pi*ār. Sacẖ raṯė mukẖ ujlė ṯiṯ sācẖai ḏarbār.
Serving the True Guru, the mind becomes immaculate and pure; egotism and corruption are discarded. So abandon your selfishness, and remain dead while yet alive by Contemplating on the Word of the Guru's Sabd. The pursuit of worldly affairs comes to an end, when you embrace love for the True One. Those who are attuned to Truth, their faces are radiant in the Court of the True Akal Purkh.-----Guru Amardas, Siri Raag, AGGS, Page, 34-10
ਏਹਾ ਭਗਤਿ ਜਨੁ ਜੀਵਤ ਮਰੈ ॥ਗੁਰ ਪਰਸਾਦੀ ਭਵਜਲੁ ਤਰੈ ॥ਗੁਰ ਕੈ ਬਚਨਿ ਭਗਤਿ ਥਾਇ ਪਾਇ ॥ਹਰਿ ਜੀਉ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥
Ėhā bẖagaṯ jan jīvaṯ marai. Gur parsādī bẖavjal ṯarai. Gur kai bacẖan bẖagaṯ thā*ė pā*ė. Har jī*o āp vasai man ā*ė.
True Devotion is to remain dead while yet alive. By Guru's Grace, one crosses over the terrible world-ocean. Through the Guru's Teachings, one's devotion is accepted, and then, the Dear Akal Purkh It self comes to dwell in the mind.-----Guru Amardas, Raag Asa, AGGS, Page, 365-1
ਸਤਿਗੁਰ ਮਿਲਿਐ ਉਲਟੀ ਭਈ ਭਾਈ ਜੀਵਤ ਮਰੈ ਤਾ ਬੂਝ ਪਾਇ॥ਸੋ ਗੁਰੂ ਸੋਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿਮਿਲਾਇ॥
Saṯgur mili*ai ultī bẖa*ī bẖā*ī jīvaṯ marai ṯā būjẖ pā*ė. So gurū so sikẖ hai bẖā*ī jis joṯī joṯ milā*ė.
Meeting the True Guru, one turns away from the world, O Siblings of Destiny. When he remains dead while yet alive, he obtains a true understanding. He alone is the Guru, and he alone is a Disciple, O Siblings of Destiny, whose light merges in the Light.-----Guru Amardas, Raag Sorath, AGGS, Page, 602-17
ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤ ਮਰੈ ਮਰਿ ਜੀਵੈ ਸਬਦੁ ਕਮਾਇ ॥ਮੁਕਤਿ ਦੁਆਰਾ ਸੋਈ ਪਾਏ ਜਿ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥
Gur parsādī jīvaṯ marai mar jīvai sabaḏ kamā*ė. Mukaṯḏu*ārā so*ī pā*ė je vicẖahu āp gavā*ė.
By Guru's Grace, the mortal dies in life, and by so dying, lives to practice the Word of the Sabd. He alone finds the Door of Salvation, who eradicates self-conceit from within himself.-----Guru Amardas, Raag Malar, AGGS, Page, 1276-5
ਕਰਮੁ ਹੋਵੈ ਤਾਂ ਸੇਵਾ ਕਰੈ॥ਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤ ਮਰੈ॥ਅਨਦਿਨੁ ਸਾਚੁ ਨਾਮੁ ਉਚਰੈ ॥ਇਨ ਬਿਧਿ ਪ੍ਰਾਣੀ ਦੁਤਰੁ ਤਰੈ ॥
Karam hovai ṯāʼn sėvā karai. Gur parsādī jīvaṯ marai. An*ḏin sācẖ nām ucẖrai. In biḏẖ parāṇī ḏuṯar ṯarai.
If the Akal Purkh is merciful, then the mortal is allowed to serve It. By Guru's Grace, he remains dead while yet alive. Night and day, he chants the True Name; in this way, he crosses over the treacherous world-ocean.-----Guru Amardas, Raag Basant, AGGS, Page, 1172-6
ਜੀਵਤ ਮਰੈ ਮਰਿ ਮਰਣੁ ਸਵਾਰੈ ॥ਗੁਰ ਕੈ ਸਬਦਿ ਸਾਚੁ ਉਰ ਧਾਰੈ ॥
Jīvaṯ marai mar maraṇ savārai. Gur kai sabaḏ sācẖ ur ḏẖārai.
One who dies while yet alive, truly dies, and embellishes his death. Through the Word of the Guru's Sabd, he enshrines the True Akal Purkh within his heart. -----Guru Amardas, Raag Basant, AGGS, 1174-17
ਣਾਣਾ ਰਣ ਤੇ ਸੀਝੀਐ ਆਤਮ ਜੀਤੈ ਕੋਇ ॥ਹਉਮੈ ਅਨ ਸਿਉ ਲਰਿ ਮਰੈ ਸੋ ਸੋਭਾ ਦੂ ਹੋਇ ॥ਮਣੀ ਮਿਟਾਇ ਜੀਵਤ ਮਰੈ ਗੁਰ ਪੂਰੇ ਉਪਦੇਸ ॥ਮਨੂਆ ਜੀਤੈ ਹਰਿ ਮਿਲੈ ਤਿਹ ਸੂਰਤਣ ਵੇਸ ॥
Ņāṇā raṇṯė sījẖī*ai āṯam jīṯai ko*ė. Ha*umai an si*o lar marai so sobẖā ḏū ho*ė. Maṇī mitā*ė jīvaṯ marai gur pūrė upḏės. Manū*ā jīṯai har milai ṯih sūrṯaṇ vės.
NANNA: One, who conquers his own conscience, wins the battle of life. One, who dies, while fighting against egotism and alienation, becomes sublime and beautiful. One who eradicates his ego, remains dead while yet alive, through the Teachings of the Perfect Guru. He conquers his mind, and meets the Akal Purkh; he is dressed in robes of honor. -----Guru Arjan, Raag Gauri, AGGS, Page, 256-15
ਜੀਵਤ ਮਰੈ ਬੁਝੈ ਪ੍ਰਭੁ ਸੋਇ ॥ਤਿਸੁ ਜਨ ਕਰਮਿ ਪਰਾਪਤਿ ਹੋਇ ॥
Jīvaṯ marai bujẖai parabẖ so*ė. Ŧis jan karam parāpaṯ ho*ė.
One who remains dead while yet alive understands God. He meets that humble being according to the karma of his past actions.-----Guru Arjan, Raag Suhi, AGGS, Page, 741-9
ਜੀਵਤ ਮਰੈ ਮਰੈ ਫੁਨਿ ਜੀਵੈ ਐਸੇ ਸੁੰਨਿ ਸਮਾਇਆ ॥ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨਿ ਰਹੀਐ ਬਹੁੜਿ ਨ ਭਵਜਲਿ ਪਾਇਆ ॥
Jīvaṯ marai marai fun jīvai aisė sunn samā*i*ā. Anjan māhi niranjan rahī*ai bahuṛ na bẖavjal pā*i*ā.
One, who remains dead while yet alive, will live even after death. He merges thus into the Primal Void of the Absolute Akal Purkh. Remaining pure in the midst of impurity, he will never again fall into the terrifying world-ocean. -----Kabir, Raag Gauri, AGGS, Page, 332-16
ਜਉ ਗੁਰਦੇਉ ਤ ਬੈਕੁੰਠ ਤਰੈ ॥ਜਉ ਗੁਰਦੇਉ ਤ ਜੀਵਤ ਮਰੈ ॥
Ja*o gurḏė*o ṯa baikunṯẖṯarai. Ja*o gurḏė*o ṯa jīvaṯ marai.
By the Grace of the Divine Guru, one swims across to heaven. By the Grace of the Divine Guru, one remains dead while yet alive.-----Namdev, Raag Bhairo, AGGS, Page, 1166-14
Conclusion:
One needs more than just mental control over the body, in his journey on a spiritual path. He also needs some psychokinetic control over the external world as well. This is achieved through Guru’s Grace. Human consciousness can transcend simple linear time. It is also possible to develop precognition and spiritual wisdom based on an understanding of the Word and reflecting on it. This can only happen, when the five senses are stilled and thinking has ceased. When the intellect does not stir, one can enjoy the tranquility of mind and reach the highest state of spirituality. This is accomplished by subjugating the lower instincts of lust, anger, attachment, pride, and greed and by letting God in. Then one can realize the Godly instincts of Truth, Contentment, Compassion, Faith and fortitude. Guru Nanak describes the techniques of liberation in Raag Asa;
ਇਹੁ ਤਨੁਧਰਤੀ ਬੀਜੁ ਕਰਮਾ ਕਰੋ ਸਲਿਲ ਆਪਾਉ ਸਾਰਿੰਗਪਾਣੀ ॥ਮਨੁ ਕਿਰਸਾਣੁ ਹਰਿ ਰਿਦੈ ਜੰਮਾਇ ਲੈ ਇਉ ਪਾਵਸਿ ਪਦੁ ਨਿਰਬਾਣੀ ॥
Ih ṯan ḏẖarṯī bīj karmā karo salil āpā*o sāringpāṇī. Man kirsāṇ har riḏai jammā*ė lai i*o pāvas paḏ nirbāṇī.
Make this body the field, and plant the seed of good actions. Water it with the Name of the Akal Purkh, who holds the entire world in Its hands. Let your mind be the farmer; the Akal Purkh shall sprout in your heart, and you shall attain the state of Nirvana.-----Guru Nanak, Raag Asa, AGGS, Page, 23-15
Virinder
