Sahaj And Gurmat

[Sikh80]

Sahaj
Without 'sahaj' there is pitch darkness in the life and maya is an obstruction to make us reach the stage of 'sahaj'

ibnu shjY sBu AMDu hY mwieAw mohu gubwru ] (68-15, isrIrwgu, mÚ 3)

Meaning: Without 'sahaj' there is pitch darkness in the life and maya is an obstruction to make us reach the stage of 'sahaj'
Sahaj, In Sikh vocabulary, refers to a state of mental and spiritual equipoise without the least intrusion of ego; unshaken natural and effortless serenity attained through spiritual discipline. Ego (aharn or haumai) develops out of the undifferentiated primordial being as a result of the sociocultural conditioning factors that generate as a result of a process of individuation.

There are many kinds of pains in this world of human affairs. Pain and pleasures are the state of mind.Everyone longs for peace and happiness in this world.Let us look at the followings:

duKu vyCoVw ieku duKu BUK ] (1256-13, mlwr, mÚ 1)
The pain of separation - this is the hungry pain I feel.
ieku duKu skqvwr jmdUq ] (1256-13, mlwr, mÚ 1)
Another pain is the attack of the Messenger of Death.
ieku duKu rogu lgY qin Dwie ] (1256-14, mlwr, mÚ 1)
Another pain is the disease consuming my body.
vYd n Boly dwrU lwie ]1] (1256-14, mlwr, mÚ 1)
O foolish doctor, don't give me medicine. ||1||
vYd n Boly dwrU lwie ] (1256-14, mlwr, mÚ 1)
O foolish doctor, don't give me medicine.
drdu hovY duKu rhY srIr ] (1256-14, mlwr, mÚ 1)
The pain persists, and the body continues to suffer.
AYsw dwrU lgY n bIr ]1] rhwau ] (1256-15, mlwr, mÚ 1)
Your medicine has no effect on me. ||1||Pause||
Ksmu ivswir kIey rs Bog ] (1256-15, mlwr, mÚ 1)
Forgetting his Lord and Master, the mortal enjoys sensual pleasures;
qW qin auiT Kloey rog ] (1256-15, mlwr, mÚ 1)
then, disease rises up in his body.
mn AMDy kau imlY sjwie ] (1256-16, mlwr, mÚ 1)
The blind mortal receives his punishment.
vYd n Boly dwrU lwie ]2] (1256-16, mlwr, mÚ 1)
O foolish doctor, don't give me medicine. ||2||
cMdn kw Plu cMdn vwsu ] (1256-16, mlwr, mÚ 1)
The value of sandalwood lies in its fragrance.
mwxs kw Plu Gt mih swsu ] (1256-17, mlwr, mÚ 1)
The value of the human lasts only as long as the breath in the body.
swis gieAY kwieAw Fil pwie ] (1256-17, mlwr, mÚ 1)
When the breath is taken away, the body crumbles into dust.
qw kY pwCY koie n Kwie ]3] (1256-17, mlwr, mÚ 1)
After that, no one takes any food. ||3||
kMcn kwieAw inrml hMsu ] (1256-18, mlwr, mÚ 1)
The mortal's body is golden, and the soul-swan is immaculate and pure,
ijsu mih nwmu inrMjn AMsu ] (1256-18, mlwr, mÚ 1)
if even a tiny particle of the Immaculate Naam is within.
dUK rog siB gieAw gvwie ] (1256-18, mlwr, mÚ 1)
All pain and disease are eradicated.
nwnk CUtis swcY nwie ]4]2]7] (1256-19, mlwr, mÚ 1)
O Nanak, the mortal is saved through the True Name. ||4||2||7||
​

Everyone longs for pleasure and peace of mind.


suK kau mwgY sBu ko duKu n mwgY koie ] (57-12, isrIrwgu, mÚ 1)


Further it has also been stated in Bani:

nwnk duKIAw sBu sMswru ] (954-5, rwmklI, mÚ 1)


Sahaj is the state of mind that is above the three qualities of the maya. All the pains are in this maya.Sahaj has been stated as Fourth stage and all those who want to rise to this level are required to be above this stage .This stage is obtained through the practice of naam. It has been corroborated in the following:

pRB kY ismrin shij smwnI ] (263-13, gauVI suKmnI, mÚ 5)

It is thru. constant Simran/Jap that one attains the state of 'sahaj' with Guru's blessings.


Note:I shall continue with this topic. The members may kindly post their comments and opinions about 'sahaj' so that we can constructively understand the concept of sahaj that is stated to be the highest state for a Gurmukh]

 

[Sikh80]

2.Sahaj Through Simran

pRB kY ismrin shij smwnI ] (263-13, gauVI suKmnI, mÚ 5)


Thus one attains the state of 'sahaj' [or intuitive poise ] by practicing Simran. It is through naam abhiyaas that 'sahaj' springs up. However, it is to be stated that at many places that simran is possible in the state of 'sahaj'.

ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਹਜਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥
ਅਨਦਿਨੁ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈਨਿ ਅਖੁਟ ਭਰੇ ਭੰਡਾਰ ॥


The wealth of the persons with wisdom is the Naam or the naam dhan and they trade in this commodity in the state of 'sahaj' and the spiritual wealth is unlimited.

Conceptually the simran is carried out to attain the state of 'sahaj' but it is also clear that the practice of simran in the state of 'sahaj' is more beneficial . Further even the praises that are sung in Keertan are acceptable if these are stated or said in the state of 'sahaj' only .If these are not sung in intuitive poise much of it shall not be very useful.

ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥


Thus unless one reaches the stage /state of sahaj much of devotion and keertan are of relatively little significance.

 

[Sikh80]

3.Sahaj and sabad Guru

The state of “sahaj’ represents the highest spiritual level and one gets it through Simran and one continues to carry on with the same in that state as well. It is at this state that one can find the exact value of Simran and namjap. It is only in this state of ‘sahaj’ that one is able to earn the Naam. Without sahaj everything appears to be meaningless.

shjy gwivAw Qwie pvY ibnu shjY kQnI bwid ] (68-7, isrIrwgu, mÚ 3)
[That which is sung intuitively is acceptable; without this intuition, all chanting is useless]

The basic question that arises in the mind of seekers and aspirants is as to how to establish as to one is in the state of sahaj or not. It is difficult to answer as there appears no direct answer to this. However, in whatever state one may be, simran is to be carried out to achieve the state of ‘sahaj’.In ‘sahaj’ everything happens naturally.Gurmat and sahajmat are same. The other name that scholars have given to this is Sahajyog. Sahaj state is the Highest state of the Brahmgyani and Gurmkhs can earn it with right practice and by following the teachings as contained in the sabad guru.

shjY no sB locdI ibnu gur pwieAw n jwie ] (68-4, isrIrwgu, mÚ 3)
[Everyone longs to be centered and balanced, but without the Guru, no one can]

It is only with HIS grace and blessings that one attains the state of sahaj.This state cannot be attained without HIS blessings.It is eveident that without the sabad guru the attainment of sahaj is not possible.

gur Byty shju pwieAw AwpxI ikrpw kry rjwie ]1] (68-5, isrIrwgu, mÚ 3)
BweI ry gur ibnu shju n hoie ] (68-6, isrIrwgu, mÚ 3)
sbdY hI qy shju aUpjY hir pwieAw scu soie ]1] rhwau ] (68-6, isrIrwgu, mÚ 3)

In nutshell sahaj is to be obtained by Simran as is covered in the Para/post 2 above.


To be contd.

 

[Sikh80]

4.sahaj and Raidas ji


The Teachings of Bhagat Raidas

 

[pk70]

Sikh 80 ji

Thanks for bringing very important term quite often used in pursuit of His experience. In “Sri Guru Granth Sahib Shabad Kosh p-77” Bhai Veer Singh clarifies in very simple words. I would request you to consider that too.
Sehj= word meaning= naturally, natural state of mind, a counterpoise.
2 state of soul which is natural out put, actually it cannot be described as “state” because beyond it there is “Truth’ also known as “knowledge”. In this situation, soul exists after shedding all other influences, that is why in Gurbani it is said
ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥
In Maya (worldly attachment) mental equilibrium springs not.
BUT
ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥ ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥੧॥ ਰਹਾਉ ॥
O Brother! Without the Guru, no Equipoise can be obtained. It is from the Divine Word that Poise proceeds and that True God is obtained. Pause. ( Mehla 3. GGS 68)
Some scholars describe it in very hard or vague terms; may be Harjas Bhain ji can address it more in detail. In simple words, it is about mind and its progress in negating outer influence to stay contemplated in Him.

 

[Sikh80]

[ thank you pk70 ji for wonderful comments as above.I am grateful for the contribution of a senior person to this thread.It is a new area for me. I am trying my best to link some of the lines that do not contain the term sahaj but are essentially the part of the same.]

5.Sahaj and Fourth stage/Turia

It is in the state of sahaj that everything becomes acceptable to the God.Without sahaj it is Haume , greed and duality only. It is in sahaj that everything is natural. The real pleasure springs from this state of mind only.It is in this state the that the mind rests in itself and the soul feels elated. One’s life becomes natural and one is able to see the reality and all doubts and delusions are overcome and pious qualities spring .One becomes forgiving and becomes full of love for others and mind and soul become fresh once again. There is no pretension at this state. One rises above the tri-gunas of maya and understands the reality in this fourth state called as Turia and attains the supreme bliss by way of peace of mind and one tends to become desire less that is the cause of all the pains. The worldly affairs seem to be meaningless. [/FONT].The fourth stage is said to be the state in which one attains the sahaj.

In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached. In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless.[page 68] Above all in the state of Intuitive balance the Name of the Lord dwells within the mind.

cauQy pd mih shju hY gurmuiK plY pwie ]6] (68-14, isrIrwgu, mÚ 3)
[In the fourth state, there is intuitive balance; the Gurmukhs gather it in]

It is in the the fourth state that one gets sahaj with the blessings of Guru. The word guru is important to appreciate. For Sikhs the guru is sabad guru that is equivalent to God Himself. Thus it is with HIS blessings that one attains the fourth state and the sahaj. It can be called as synonyms. In thet tri-gunas one cannot attain sahaj.

iqRhu guxw ivic shju n pweIAY qRY gux Brim Bulwie ]
(pVIAY guxIAY ikAw kQIAY jw muMFhu GuQw jwie ]
(68-13, isrIrwgu, mÚ 3)


In tri-gunas one is always in the state of doubt/delusion/confusion. Like wise in Maya one does not attain the sahaj.In the Maya one remains in duality.[/FONT]

mwieAw ivic shju n aUpjY mwieAw dUjY Bwie ] (68-11, isrIrwgu, mÚ 3)

In the three qualities, intuitive balance is not obtained; the three qualities lead to delusion and doubt.This is the explanation of sahaj.

 

[Sikh80]

6. Sahaj Leads to Self Realisation

It is in this state that one’s mind gets established in itself and one does not seek any pleasure from the senses or the outside world. The self it self becomes the fountain- head of all pleasures and the peace of mind. Spiritual wisdom opens the mind to the reality and one recognizes the essence of the self. All the miseries and pain ends and everything look beautiful creation of Lord. This state has also been referred to as ‘Basant’ in bani.[/FONT]

mwhw mwh mumwrKI ciVAw sdw bsMqu ] (1168-4, bsMqu, mÚ 1)

In this state the worldly happenings and event on account of senses like pain and poverty and allied things are not able to de-stabilize the serene mind as one blossom in the spring forever. It is now that one really appreciates truly that this self is the part of the super soul, the Lord Himself. Even the physical sickness also gets removed as it is appreciated that health is a natural gift and we have earned the pains on account of ignorance.[/FONT]

Guru Arjan Dev ji Maharaaj has stated the following:[/FONT]

nw Ehu mrqw nw hm firAw ] (391-1, Awsw, mÚ 5)
nw Ehu ibnsY nw hm kiVAw ] (391-1, Awsw, mÚ 5)
nw Ehu inrDnu nw hm BUKy ] (391-1, Awsw, mÚ 5)
nw Esu dUKu n hm kau dUKy ]1] (391-1, Awsw, mÚ 5)

And it is also said that:[/FONT]

nw iehu bUFw nw iehu bwlw ] (868-13, goNf, mÚ 5)
nw iesu dUKu nhI jm jwlw ] (868-13, goNf, mÚ 5)
nw iehu ibnsY nw iehu jwie ] (868-14, goNf, mÚ 5)
Awid jugwdI rihAw smwie ]1] (868-14, goNf, mÚ 5)
nw iesu ausnu nhI iesu sIqu ] (868-15, goNf, mÚ 5)
nw iesu dusmnu nw iesu mIqu ] (868-15, goNf, mÚ 5)
nw iesu hrKu nhI iesu sogu ] (868-15, goNf, mÚ 5)


Thus the soul never dies and it never gets old. It is beyond the shackles of Time.[ajooni][/FONT]
Describing the supreme quality of mind Guru ji has also stated that it is mind that it puts one into maya and it itself becomes the image of God.[/FONT]

iehu mnu skqI iehu mnu sIau ] (342-5, gauVI pUrbI, Bgq kbIr jI)
iehu mnu pMc qq ko jIau ] (342-5, gauVI pUrbI, Bgq kbIr jI)
iehu mnu ly jau aunmin rhY ] (342-5, gauVI pUrbI, Bgq kbIr jI)
qau qIin lok kI bwqY khY ]33] (342-6, gauVI pUrbI, Bgq kbIr jI)

[/FONT]
It is thus the mind that has to be brought under perfect control to reach the stage of equipoise and equanimity. Mind control requires conquering the senses and it can be done by practicing Guru sabad.




It is only the Gurmukhs and the knowledgeable that can understand this and always remain in the state of ever bliss.

 

[Sikh80]

7.Mind and Path to Sahaj [/FONT]

mnu qnu qyrw qU DxI grbu invwir smyau ]3] (20-6, isrIrwgu, mÚ 1)
Mind and body are Yours; You are my Master. Please rid me of my pride, and let me merge with You. ||3||


The above should make one follow the path that leads to sahaj. The only need is to make this mind, by the force of sheer will, to be on the right path as is advised to us by sabad guru Maharaj. The knowledgeable persons become in syc. with that guiding force of the mind and adopt the path with full devotion. They become far- sighted and always hopeful of meting the Lord. The person in delusion and doubt has no place for attaining this success. One’s mind and body should be in perfect alignment with the strong force of the will that would lead to the fourth state of sahaj. It is the sheer momentum of the force that should make one keep going. The persons with discern understands the power of mind and its effect on our body. There is deep relationship between mind and body. In fact the mind is not only its own driver but it is the driver of the body as well. The power of mind can be explored by conquering it.[/FONT]

AweI pMQI sgl jmwqI min jIqY jgu jIqu ] (6-17, jpu, mÚ 1)

Good thoughts are very power full and have very positive effect on us. Many have succeeded by keeping the mind positive. This gives rise not only to faith but also improves self- confidence. Mind has significant power and it influences our body as well. It is mind who has to be prepared to be within HIS will and to take the pair of opposites as the same. It is in this state that one is said to be in the state of bliss. The evenness of mind is the first step toward the attainment of sahaj. One has to practice this with considered effort.[/FONT]

burw Blw jy sm kir jwxY ien ibiD swihbu rmqu rhY ]8] (432-18, Awsw, mÚ 1)

It is through this mind that one attains spiritual wisdom and comes over delusions created by Maya. Bani states this in following terms .[/FONT]


miq ivic rqn jvwhr mwixk jy iek gur kI isK suxI ] (2-12, jpu, mÚ 1)


Mind is stated to be the dwelling place of the lord. Lord is inside us and it need be searched with spiritual knowledge after overcoming the senses and the desires that give rise attachment. [/FONT]

ijau ijau swhbu min vsY gurmuiK AMimRqu pyau ] (20-6, isrIrwgu, mÚ 1)
ijs ky jIA prwx hY min visAY suKu hoie ]2] (18-7, isrIrwgu, mÚ 1)
[He is the Giver of the soul, and the praanaa, the breath of life; when He dwells within the mind, there is peace.][/FONT]

and Further
nw Eih mrih n Twgy jwih ] (8-4, jpu, mÚ 1)
Neither death nor deception comes to those,
ijn kY rwmu vsY mn mwih ] (8-4, jpu, mÚ 1)
within whose minds the Lord abides.

Thus the person who has established the Lord in mind is not subjected to the rebirths. He is jeevan -mukt. A person in the state of sahaj can achieve this with constant practice. It is suggested by the Guru Sahibs as to why the mind should be bothered about various worldly achievements and gains when everything is provided by the Lord.


kwhy ry mn icqvih audmu jw Awhir hir jIau pirAw ] (10-9, gUjrI, mÚ 5)



The relationship of attachment and desire is reciprocal. Attachment gives rise to the desires and unfulfilled desires is the cause of anger and anguish that has deleterious effect on the intellect and if this is continued the mind never understands the reality as the Maya on account of desire always overshadows the essence of knowledge and the wisdom. [/FONT]

qnu jil bil mwtI BieAw mnu mwieAw moih mnUru ] (19-14, isrIrwgu, mÚ 1)

But mind is all- powerful. Senses are said to be greater than the body. But greater than the senses is the mind; intellect is greater than the mind and above all it is the self itself that is stated to be the replica of the almighty.[/FONT] But through stubborn-mindedness, the intellect is drowned.[/FONT]

Mind can be controlled by keeping it engaged in simran.[/FONT] One whose mind is contented with Truthfulness, is blessed with the Lord's Glance of Grace.[/FONT]The body of the five elements when dyed in the Fear of the True One leads to the state when the mind is filled with the True Light. The following are stated in bani in relation to the mind and what it should be doing for the attainment of the state of sahaj.[/FONT]

mn ry sbid qrhu icqu lwie ] (19-15, isrIrwgu, mÚ 1)

myry mn lY lwhw Gir jwih ] (20-12, isrIrwgu, mÚ 1)
[O my mind, earn the profit, before you return home.][/FONT]

And

jIAry rwm jpq mnu mwnu ] (20-19, isrIrwgu, mÚ 1)
and
. jw kau Awey soeI ibhwJhu hir gur qy mnih bsyrw ] (13-17, gauVI pUrbI, mÚ 5)
Purchase only that for which you have come into the world, and through the Guru, the Lord shall dwell within your mind.

What one has to purchase is also clarified in the Bani itself.We come here with limited capital of Praan or Breaths. Each breath should be utilised in Simran and naam jap or saas-saas Simran. This method has been advocated while remembering HIM. The precious breath that is not spent in remembering HIM is lost for ever and one should work hard to do this. The second method is saas-gras simran. Thus the stress is paid on Naam abhiyaas to the extent possible. This has also been said to be the best occupation of man kind.Thus one should purchase naam with the limited breaths that we have been bestowed with in this small life.This is the real purchase and the entire purpose of life.But not many of us are able to do this. Those who are blessed with HIS love and the fear of lord do achieve this with HIS grace.

[/FONT]The relationship with the world creates desires for worldly pleasures. The desire is the cause of the sorrow, sins and immortality. So long as the man has desires for the worldly pleasures it is certain that man will not be free from sorrows even though one may listen to the spiritual discourses and also side by side study the religious and spiritual scriptures. The tendency for the worldly pleasures cannot be rooted out by making efforts, but by not accepting this world as ours. It is like a woman who accepts a man as husband. Does she put in any effort in making him as her husband? Likewise, we are free to accept our relation with anyone.

We have our direct relationship with the Creator. But on the other hand we have accepted our relationship with the matter only on account of the senses as the matter can be experienced by the five senses that we have been endowed with. We do not have that kind of senses that can feel God as it is subtle and hence beyond senses. Here lies the problem that we have to make our mind accept this relationship that cannot be seen and felt by senses though the relationship with God is real and natural as we are spirit and are not the matter. The worldly desires keep us engaged till we live but we never become happy. Real joy and bliss can only be discovered by the mind by searching something from within and that should be everlasting. But if we have the desire to enjoy the world we shall miss the divine. One of the ways to root our desire is to live for others by bringing them comfort. By doing so there are chances that we may start deriving the pleasure from within that is the seat of almighty.

 

[Sikh80]

ang3
no-1
Sahaj Dhyan

The term sahaj has appeared alongwith its variants in Bani at many places.It also helps explain some of the concepts and the related thoughts as to the advantages of Sahaj and as to when it sprouts up.

I am quoting from page 3 [jap ji sahib]

ਸੁਣਿਐ ਸਤੁ ਸੰਤੋਖੁ ਗਿਆਨੁ ॥
Listening-truth, contentment and spiritual wisdom.

ਸੁਣਿਐ ਅਠਸਠਿ ਕਾ ਇਸਨਾਨੁ ॥
Listening-take your cleansing bath at the sixty-eight places of pilgrimage.

ਸੁਣਿਐ ਪੜਿ ਪੜਿ ਪਾਵਹਿ ਮਾਨੁ ॥
Listening-reading and reciting, honor is obtained.


ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Listening-intuitively grasp the essence of meditation.
ਨਾਨਕ ਭਗਤਾ ਸਦਾ ਵਿਗਾਸੁ ॥
O Nanak, the devotees are forever in bliss.


ਸੁਣਿਐ ਦੂਖ ਪਾਪ ਕਾ ਨਾਸੁ ॥੧੦॥
Listening-pain and sin are erased. ||10||
​

Let us look into the meaning of the following line:

ਸੁਣਿਐ ਲਾਗੈ ਸਹਜਿ ਧਿਆਨੁ ॥
Listening-intuitively grasp the essence of meditation.


The word 'Suniaye' refers to the listening of naam. The above deals with the benefits that accrue to the seeker from listening to the naam.The listening to the naam would imply the listening of that is uttered during Simran. Besides other benefits counted in the Paudi one of the major advantage is that one understands the essence of the meditation when it is focussed on naam.There can be other possible meanings that can be assigned to it.Likewise there can be other meanings that are assignable to to the term 'Suniaye. However, I have taken the meaning that is most prevalent. Thus by mere listening one attains the meditation and this with practice seems to come to the seeker naturally and one has not to put in any special effort for this.

I shall continue to add one by one the term that appears in connection with 'sahaj'. It may be fairly lengthy exercise.Some of the members are welcome to share their thoughts and correct me as that i write is as per the little understanding of the things and i am also prone to falter.

Regards to all.

 

[Sikh80]

Ang 11

Sahaj and meaning in context
The following Lines also contain the term 'sahaj'.It has been deployed in slightly different context that what we are discussing. But in essence the literal meaning of 'sahaj' is more or less the same; i.e. naturally or natural.The lines discusses the attributes of the Creator, the almighty and the causes of the causes.

The lines of contemporary interests are as follows:

• Those who serve HIM find the peace and they are absorbed in Naam in 'sahaj' manner or a natural fashion.
• There is no mention of the state of fourth pad or Turia nor is there any indication to it. Thus the word has been deployed to mean 'natural' or naturally .it is as per my understanding. One may like to differ and hence like to point out the same.
• 
  

ਜਿਨਿ ਹਰਿ ਸੇਵਿਆ ਤਿਨਿ ਸੁਖੁ ਪਾਇਆ ॥
Those who serve You find peace.

ਸਹਜੇ ਹੀ ਹਰਿ ਨਾਮਿ ਸਮਾਇਆ ॥੩॥
They are intuitively absorbed into the Lord's Name. ||3||
​

-

 

[gurvinder_janu]

Sahaj or Sahaja is the Sanskrit word for "spontaneous, natural, effortless".
The word "Sahaj", conveys two different meanings; when used as "Sahaj" for the state of mind and "Sahaj" when used as paces of movement. In later case, a suitable example is: "Sahaj pake so mittha hoi, meaning "Slow and steady wins the race".Here meaning of "Sahaj", is with the pace of time. When it is used as the state of mind, it is known as the "Sahaj Avastha", according to the nomenclature of Gurbani. The result of practicing Sahaj is supposed to be the attainment of a state of tranquility of mind. The word "Sahaj" comes in Sri Guru Granth Sahib a number of times. It is a stage that can be achieved by devotedly practicing "Vaheguru-Akalpurakh’s Naam".
Please forgive me

 

[Sikh80]

Ang13

The following Lines of shabad has a reference of sahaj.Here also it means the 'natural' or 'naturally'.

"Purchase only that for which you have come into the world, and through the Guru, the Lord shall dwell within your mind.Within the home of your own inner being, you shall obtain the Mansion of the Lord's Presence with intuitive ease. You shall not be consigned again to the wheel of reincarnation."

What is to be Purchased:
We have come to this world with the capital of very limited breaths and we should spend this capital of Pranas or breath in remembering HIM through Simran and we shall be the natural beneficiaries of HIS grace and shall be out of the cycle of rebirths. WE should be guided by the various edicts contained in Granth Sahib Maharaj and that is our only God like Guru as it is called as sabad guru as 'bani is Nirankaar' and so every concept contained in the bani is also God like.
One may like to go through the following to understand the context in which the 'word'/term Sahaj has been deployed.


It is further amplified at ang 789 as follows:

ਸਲੋਕ ਮਃ ੧ ॥ ਦੁਇ ਦੀਵੇ ਚਉਦਹ ਹਟਨਾਲੇ ॥ ਜੇਤੇ ਜੀਅ ਤੇਤੇ ਵਣਜਾਰੇ ॥ ਖੁਲ੍ਹ੍ਹੇ ਹਟ ਹੋਆ ਵਾਪਾਰੁ ॥ ਜੋ ਪਹੁਚੈ ਸੋ ਚਲਣਹਾਰੁ ॥ ਧਰਮੁ ਦਲਾਲੁ ਪਾਏ ਨੀਸਾਣੁ ॥ ਨਾਨਕ ਨਾਮੁ ਲਾਹਾ ਪਰਵਾਣੁ ॥ ਘਰਿ ਆਏ ਵਜੀ ਵਾਧਾਈ ॥ ਸਚ ਨਾਮ ਕੀ ਮਿਲੀ ਵਡਿਆਈ ॥੧॥
सलोक मः १ ॥ दुइ दीवे चउदह हटनाले ॥ जेते जीअ तेते वणजारे ॥ खुल्हे हट होआ वापारु ॥ जो पहुचै सो चलणहारु ॥ धरमु दलालु पाए नीसाणु ॥ नानक नामु लाहा परवाणु ॥ घरि आए वजी वाधाई ॥ सच नाम की मिली वडिआई ॥१॥
Shalok, First Mehl: The two lamps light the fourteen markets.There are just as many traders as there are living beings. The shops are open, and trading is going on; whoever comes there, is bound to depart. The Righteous Judge of Dharma is the broker, who gives his sign of approval. O Nanak, those who earn the profit of the Naam are accepted and approved. And when they return home, they are greeted with cheers; they obtain the glorious greatness of the True Name. ||1||
ਦੁਇ = ਦੋਵੇਂ, ਚੰਦ ਤੇ ਸੂਰਜ। ਚਉਦਹ = ਚੌਦਾਂ ਲੋਕ। ਹਟਨਾਲੇ = ਬਾਜ਼ਾਰ। ਲਾਹਾ = ਨਫ਼ਾ। ਘਰਿ = ਘਰ ਵਿਚ, ਭਟਕਣ ਤੋਂ ਹਟ ਕੇ ਪ੍ਰਭੂ ਦੇ ਦਰ ਤੇ। ਵਧਾਈ ਵਜੀ = ਵਧਾਈ ਵੱਜਦੀ ਹੈ, ਚੜ੍ਹਦੀ ਕਲਾ ਬਣਦੀ ਹੈ।੧।

ਜਗਤ-ਰੂਪ ਸ਼ਹਰ ਵਿਚ ਚੰਦ ਤੇ ਸੂਰਜ, ਮਾਨੋ, ਦੋ ਲੈਂਪ ਜਗ ਰਹੇ ਹਨ, ਤੇ ਚੌਦਾਂ ਲੋਕ (ਇਹ ਜਗਤ-ਸ਼ਹਰ ਦੇ, ਮਾਨੋ) ਬਜ਼ਾਰ ਹਨ, ਸਾਰੇ ਜੀਵ (ਇਸ ਸ਼ਹਰ ਦੇ) ਵਪਾਰੀ ਹਨ। ਜਦੋਂ ਹੱਟ ਖੁਲ੍ਹ ਪਏ (ਜਗਤ-ਰਚਨਾ ਹੋਈ), ਵਪਾਰ ਹੋਣ ਲੱਗ ਪਿਆ। ਜੋ ਜੋ ਵਪਾਰੀ ਏਥੇ ਆਉਂਦਾ ਹੈ ਉਹ ਮੁਸਾਫ਼ਿਰ ਹੀ ਹੁੰਦਾ ਹੈ। (ਹਰੇਕ ਜੀਵ-ਵਪਾਰੀ ਦੀ ਕਰਣੀ-ਰੂਪ ਸਉਦੇ ਤੇ) ਧਰਮ-ਰੂਪ ਦਲਾਲ ਨਿਸ਼ਾਨ ਲਾਈ ਜਾਂਦਾ ਹੈ (ਕਿ ਇਸ ਦਾ ਸਉਦਾ ਖਰਾ ਹੈ ਜਾਂ ਖੋਟਾ), ਹੇ ਨਾਨਕ! (ਸ਼ਾਹ-ਪ੍ਰਭੂ ਦੇ ਹੱਟ ਤੇ) 'ਨਾਮ' ਨਫ਼ਾ ਹੀ ਕਬੂਲ ਹੁੰਦਾ ਹੈ। ਜੋ (ਇਹ ਨਫ਼ਾ ਖੱਟ ਕੇ) ਹਜ਼ੂਰੀ ਵਿਚ ਅੱਪੜਦਾ ਹੈ ਉਸ ਨੂੰ ਲਾਲੀ ਚੜ੍ਹਦੀ ਹੈ ਤੇ ਸੱਚੇ ਨਾਮ ਦੀ (ਪ੍ਰਾਪਤੀ ਦੀ) ਉਸ ਨੂੰ ਵਡਿਆਈ ਮਿਲਦੀ ਹੈ।੧।


Regards to all.I do welcome all to contribute to this slightly unexplored area but it is very important as everything should ultimately culminate in the attainment of the 'sahaj'

मन गुर मिलि काज सवारे ॥१॥ रहाउ ॥
Meeting with the Guru, your affairs shall be resolved. ||1||Pause||
ਗੁਰਾਂ ਨੂੰ ਭੇਟਣ ਦੁਆਰਾ, ਹੇ ਬੰਦੇ! ਤੂੰ ਆਪਣੇ ਕਾਰਜ ਰਾਸ ਕਰ ਲੈ। ਠਹਿਰਾਉ।

​

इहु संसारु बिकारु संसे महि तरिओ ब्रहम गिआनी ॥
This world is engrossed in corruption and cynicism. Only those who know God are saved.
ਇਹ ਜਹਾਨ ਬਦਫੈਲ੍ਹੀ ਅਤੇ ਸੰਦੇਹ ਅੰਦਰ ਗ਼ਲਤਾਨ ਹੈ। ਕੇਵਲ ਰੱਬ ਨੂੰ ਜਾਨਣ ਵਾਲੇ ਦਾ ਹੀ ਬਚਾਅ ਹੁੰਦਾ ਹੈ।

जिसहि जगाइ पीआवै इहु रसु अकथ कथा तिनि जानी ॥२॥
Only those who are awakened by the Lord to drink in this Sublime Essence, come to know the Unspoken Speech of the Lord. ||2||
ਜਿਸ ਨੂੰ ਵਾਹਿਗੁਰੂ ਜਗਾ ਕੇ ਆਪਣੇ ਨਾਮ ਦਾ ਇਹ ਜੌਹਰ ਛਕਾਉਂਦਾ ਹੈ, ਉਹ ਬਿਆਨ ਨਾਂ ਹੋ ਸਕਣ ਵਾਲੇ ਪ੍ਰਭੂ ਦੀ ਗਿਆਨ-ਚਰਚਾ ਨੂੰ ਸਮਝ ਲੈਂਦਾ ਹੈ।

जा कउ आए सोई बिहाझहु हरि गुर ते मनहि बसेरा ॥
Purchase only that for which you have come into the world, and through the Guru, the Lord shall dwell within your mind.
ਕੇਵਲ ਉਹੀ ਸੌਦਾ ਖ਼ਰੀਦ, ਜਿਸ ਲਈ ਤੂੰ ਆਇਆ ਹੈ। ਗੁਰਾਂ ਦੀ ਦਇਆ ਦੁਆਰਾ ਵਾਹਿਗੁਰੂ ਤੇਰੇ ਦਿਲ ਅੰਦਰ ਨਿਵਾਸ ਕਰ ਲਵੇਗਾ।

निज घरि महलु पावहु सुख सहजे बहुरि न होइगो फेरा ॥३॥
Within the home of your own inner being, you shall obtain the Mansion of the Lord's Presence with intuitive ease. You shall not be consigned again to the wheel of reincarnation. ||3||
ਆਪਣੇ ਨਿੱਜ ਦੇ ਗ੍ਰਹਿ ਅੰਦਰ ਹੀ ਆਰਾਮ ਚੈਨ ਨਾਲ ਤੂੰ ਸੁਆਮੀ ਦੀ ਹਜ਼ੂਰੀ ਨੂੰ ਪਰਾਪਤ ਹੋ ਜਾਵੇਗਾ ਅਤੇ ਤੈਨੂੰ ਮੁੜਕੇ ਗੇੜਾ ਨਹੀਂ ਪਵੇਗਾ।

अंतरजामी पुरख बिधाते सरधा मन की पूरे ॥
O Inner-knower, Searcher of Hearts, O Primal Being, Architect of Destiny: please fulfill this yearning of my mind.
ਹੇ, ਦਿਲਾਂ ਦੀਆਂ ਜਾਨਣਹਾਰ ਤੇ ਢੋ ਮੇਲ ਮੇਲਣਹਾਰ, ਪ੍ਰਭੂ! ਮੇਰੇ ਦਿਲ ਦੀ ਸੱਧਰ ਪੂਰੀ ਕਰ।

नानक दासु इहै सुखु मागै मो कउ करि संतन की धूरे ॥४॥५॥
Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. ||4||5

 

[Sikh80]

Ang 18
Sahaj and HIS Grace

We come across the term 'sahaj' almost on every alternate ang of Granth sahib ji.There may be some variation in the meaning of the term 'sahaj'.The sahaj that we are discussing in the thread refers to the higher spiritual state where everything that is blessed for us happens so naturally that one need not exert.It is in this state that we attain the brahmgayn and all the riddles of life and death seem to unfold itself.

The term sahaj that appears on ang 18 is given below.I am reproducing the concerned lines.However, in my opinion here also the term 'sahaj' is not within the periphery of the meaning that we are discussing in the thread.Here also the meaning appears to me 'natural' or 'naturally'. But then the shade of the meaning is well within the wider context of 'sahaj' that we are discussing.The meaning can be assigned by anyone as per the understanding.I have preferred to tilt the meaning that is also assignable.in fact both the meanings are assignable depending upon the depth of reading. On the first reading it does not appear to be so but on deeper probe the meaning is closer to the 'sahaj' stage that we are discussing here.

Let us look at the lines and ponder over the meaning of the lines.
Trigunas and Attachment

• It is stated clearly that this human world is on account of maya the tri gunas.The bani state this as Tri bandh. We all act on account of Maya.This is also the creation of Almighty. Not much has been stated and explained in bani about the tri badh/bandh and hence inference has to be drawn from the contemporary Hindu philosphy.Tri-gunas have their origin from Vedas.
• The TriGunas are satto Guna, Rajo Guna and tamo Guna.We all have the combination of the three qualities.The predominance of the one decides the nature of the actions. In most of the human beings there is predominance of tamo Gunas.It is my feeling.I may not be correct. But even with the practice of 'sato' we are led to the cycle of rebirths.This is the arrangement in Maya.It is above these karamas performed under the influence of maya, that we attain the fourth stage.In the fourth stage ,probably, the person is above the tri-bandh as he is washed of the the Karmas and any action done under this stage is above the normal karmas and the actions may not be subjected to the karmic reactions. The hope and desires are with in each of us on account of attachment to the worldly affairs and the relations and the bondages. Once we are without attachment we shall not have any hope nor any desire or anxiety or anguish.Indirectly we have been asked to get over the attachment to the sankalps, i.e the worldly thoughts, and practice simran and meditation. One come across the killing of hopes and desires in bani as well at more than one places and the same shall be touched upon in the relevant shabad as and when these appear in the context.

HIS Grace

• It is with the help and guidance of Guru that we are able to reach the fourth stage and can get out of the karmic reactions. Needless to mention that we do not have Guru in Human format though all the Guru Sahibs were in this format but as per their edict we have to take Granth sahib ji as our Guru and all the edicts are compiled together in the Granth sahib.

Recognition Of the Truth

• It is here that we attain the sahaj and that we are able to recognize the truth in ourselves.We all have some portion of the indestructible matter within us and that is the cause of our life and consciousness.Once this indestructible is lost the life is also gone.We call it soul. This is the part of the larger soul that is ageless and is not born nor can it be killed.The qualities of soul have been stated at many other places.The understanding of thus comes with the Grace of The almighty; all our sins are washed of by simran and practice of a truthful life when we start seeing all as the part of the whole and we are able to identify each and every human being as the part of the larger consciousness and that we are also the integral part of the larger consciousness.
• This recognition is obtained with HIS grace and one becomes pure and recognizes the truth.Without HIS blessings it is neither feasible nor possible.This requires a constant devotion that springs out when we have developed the fear and Love of lord.All the concepts of love and fear of God and the devotion are intermingled concepts in the sikh philosophy and the bani on macro level.

This is per the little understanding of the things that I am bestowed with.One may differ and may kindly point point out if there is some flaw in the thought process.


ਤ੍ਰਿਬਿਧਿ ਕਰਮ ਕਮਾਈਅਹਿ ਆਸ ਅੰਦੇਸਾ ਹੋਇ ॥
त्रिबिधि करम कमाईअहि आस अंदेसा होइ ॥
Ŧaribaḏẖ karam kamā*ī*ahi ās anḏėsā ho*ė.
By actions committed under the influence of the three qualities, hope and anxiety are produced.

ਕਿਉ ਗੁਰ ਬਿਨੁ ਤ੍ਰਿਕੁਟੀ ਛੁਟਸੀ ਸਹਜਿ ਮਿਲਿਐ ਸੁਖੁ ਹੋਇ ॥
किउ गुर बिनु त्रिकुटी छुटसी सहजि मिलिऐ सुखु होइ ॥
Ki*o gur bin ṯarikutī cẖẖutsī sahj mili*ai sukẖ ho*ė.
Without the Guru, how can anyone be released from these three qualities? Through intuitive wisdom, we meet with Him and find peace.

ਨਿਜ ਘਰਿ ਮਹਲੁ ਪਛਾਣੀਐ ਨਦਰਿ ਕਰੇ ਮਲੁ ਧੋਇ ॥੩॥
निज घरि महलु पछाणीऐ नदरि करे मलु धोइ ॥३॥
Nij gẖar mahal pacẖẖāṇī*ai naḏar karė mal ḏẖo*ė. ||3||
Within the home of the self, the Mansion of His Presence is realized when He bestows His Glance of Grace and washes away our pollution. ||3||



One may kindly post the opinion and I shall be ever grateful.

Wjkk WjkF

 

[Sikh80]

Ang 26

Sahaj : Abandoning Of Hopes and Desires

ਸਭੁ ਮਾਇਆ ਮੋਹੁ ਬਿਖਮੁ ਜਗੁ ਤਰੀਐ ਸਹਜੇ ਹਰਿ ਰਸੁ ਪੀਜੈ ॥੬॥
सभु माइआ मोहु बिखमु जगु तरीऐ सहजे हरि रसु पीजै ॥६॥
Emotional attachment to Maya is totally treacherous; drinking in the Sublime Essence of the Lord, you shall easily, intuitively cross over the world-ocean. ||6]ang1326]

In continuation of the above.......

In eastern philosophies especially Vedantic or Non Vedantic there are many things that are commonly shared. One of the important area of agreement in these is that one should kill the desire and hopes that may be the result of the ‘Nature’ the Tri Badh as is stated to be in Bani.

The Bani, which is Guru in essence, brings this enlightenment to men. It shows the way. Listening to, reciting and becoming absorbed in Bani engenders merit and helps one to overcome haumai, i.e. finite ego or selflove which hinders understanding and realization. In proclaiming the supreme holiness and majesty of God, the Bani has few parallels in literature. It contains one of the most intimate and magnificent expressions of faith in the Transcendent. It is an earnestly given testament about God`s existence and a sterling statement of a deeply experienced vision of Him. The Bani is all in the spiritual key. It is poetry of pure devotion, love and compassion. It is lyrical rather than philosophical, moral rather than cerebral. It prescribes no social code, yet it is the basis of practice as well as of the belief. It is the source of authority, the ultimate guide to the spiritual and moral path pointed by the Gurus. The form of the Bani is as sublime as is its content. It is a superb body of verse in a variety of metre and rhythm, arranged under thirtyone different musical measures. Some of the ragas employed are being discussed in the various threads that are placed on the forum these days and helps understanding the essence of the rhythm employed in Bani.

The Tri Gunas as is commonly called in he Vedantic philosophy had its origin in Vedas. There is no suitable explanation to this in the sikh philosophy and hence conclusion and guidance is obtained from these philosophies of the Hinduism that had overshadowed the eastern parts of the hemispheres when Sikhism sprouted. It is also a misconception that Bani discards Vedas. At many places we find that Vedas have been given due respect as the following would reveal.

dIvw blY AMDyrw jwie ]
When the lamp is lit, the darkness is dispelled;
byd pwT miq pwpw Kwie ]
Reading the Vedas, sinful intellect is destroyed.[ang 791]
[/FONT]
And

juig juig Awpo Awpxw Drmu hY soiD dyKhu byd purwnw ] (797-19, iblwvlu, mÚ 3)
Each and every age has its own essence of Dharma; study the Vedas and the Puraanas, and see this as true.

piqq pwvn pRB ibrdu byid lyiKAw ] (805-7, iblwvlu, mÚ 5)
It is God's Way to purify sinners, say the Vedas.

nwmu jphu nwmy giq pwvhu isimRiq swsqR nwmu idRVeIAw ] (834-9, iblwvlu, mÚ 4)
So chant the Naam, the Name of the Lord, and through the Naam, find emancipation. The Simritees and Shaastras recommend the Naam.[/FONT]

[Dharm in the above line should not be construed as pure religion like Sikhism or Hinduism etc., but has to be taken as righteousness.]


siB nwd byd gurbwxI ] (879-9, rwmklI, mÚ 1)
Gurbani is the sound current of the Naad, the Vedas, everything[/FONT]

It is a matter of significant observation that Sikh philosophy is not altogether divorced from this concept that one should get rid of hopes and desires to attain the higher spiritual status.

jb Awsw AMdysw qb hI ikau kir eyku khY ] (877-7, rwmklI, mÚ 1)
As long as there is hope, there is anxiety; so how can anyone speak of the One Lord?

[/FONT] And above all:[/FONT]

[/FONT] Awsw BIqir rhY inrwsw qau nwnk eyku imlY ]4] (877-7, rwmklI, mÚ 1)
In the midst of hope, remain untouched by hope; then, O Nanak, you shall meet the One Lord. ||4||[/FONT]

ien ibiD swgru qrIAY ] (877-8, rwmklI, mÚ 1)
In this way, you shall cross over the world-ocean.


jIviqAw ieau mrIAY ]1] rhwau dUjw ]3] (877-8, rwmklI, mÚ 1)
This is the way to remain dead while yet alive. ||1||Second Pause||3||[/FONT]

In this worldly affairs we all have desires and hence have hopes.bani states that one should not have any hopes or desires as the desire requires its fulfillment. The mind is satisfied if we have achieved as that we wished for or had hoped for else it suffers anxiety. The anxiety makes the mind weak and continued anxiety is a disease that the modern world is afflicted with and may , in extreme cases, require the psychiatric treatment.How can a sick mind even think of happiness. Thus this illusive world is the cause of the mental sickness and related diseases that afflict the mind. The best cure for the mind is to remove the cause of this state of mind by eliminating the hopes and the desires so far as the worldly achievements are concerned. It is the way to achieve the state of Jeevan -Mukt or remain dead when alive. This is the first step to mental salvation to this illusive world. However, it is very hard to realize this kind of state.

How to overcome the Desire and hopes

Bani states at many places to this effect that one should, as a first step, try to overcome the five passions also referred to as five demons. It is the way to be a hermit or Sadhu.

rwmklI mhlw 1 ] (877-14)
Raamkalee, First Mehl:

suix mwiCMdRw nwnku bolY ] (877-14, rwmklI, mÚ 1)
Listen, Machhindra, to what Nanak says.

vsgiq pMc kry nh folY ] (877-15, rwmklI, mÚ 1)
One who subdues the five passions does not waver.

AYsI jugiq jog kau pwly ] (877-15, rwmklI, mÚ 1)
One who practices Yoga in such a way,

Awip qrY sgly kul qwry ]1] (877-15, rwmklI, mÚ 1)
saves himself, and saves all his generations. ||1||

so AauDUqu AYsI miq pwvY ] (877-15, rwmklI, mÚ 1)
He alone is a hermit, who attains such understanding.


In fact at many places it has been very positively and emphatically stated that we should overcome this i.e. hope and desire that is the reflection of our attachment to the world of human affairs. Equal importance is laid on this concept as well that hopes and desires stem from the attachment and that is the root cause of various degrading passions like anger, anxiety and and anguish that has a deleterious effect on the mind. The mind that is enveloped with the hopes and desires is like an unclean slate. The mind that is not clean cannot see the reality and is debarred from attaining the supreme knowledge to which it is entitled. Mind enveloped with desires is not worthy of any knowledge as it is not a valid recipient as nothing can be received by it that can be held profitably by it. Ignorance lurks and man is put in the cycle of rebirths due to this. Without obtaining true knowledge one is not able to see the reality.

He himself has made this illusion and everyone remains in the Trigunas and has made everyone busy by the lord. Each one is placed in 'Gunas' according to the Nature.[ Prakriti]It is HIS doing.

ਆਪੇ ਹੁਕਮੁ ਚਲਾਇਦਾ ਜਗੁ ਧੰਧੈ ਲਾਇਆ [ang 789]

iehu jgu vrnu rUpu sBu qyrw ijqu lwvih sy krm kmeIAw ] (834-11, iblwvlu, mÚ 4)
This world, with its colors and forms, is all Yours, O Lord; as You attach us, so do we do our deeds.

And

mwieAw kw rUpu sBu iqs qy hoie ] (797-6, iblwvlu, mÚ 3)
All the forms of Maya emanate from Him

And

Awpy ilv Dwqu hY Awpy ] (797-7, iblwvlu, mÚ 3)
He Himself leads the mortals to focus on Him, and He Himself causes them to chase after Maya.

The net result is that man finds himself lost in Maya .It is stated in the following lines.There is enough warning that is contained in the following lines and one should be careful that one is not completely lost under the influence of Maya.
[/FONT]
mhw moh AMD kUp pirAw ] (805-15, iblwvlu, mÚ 5)
You have fallen into the deep, dark pit of great attachment.


pwrbRhmu mwieAw ptil ibsirAw ]3] (805-15, iblwvlu, mÚ 5)
Caught in the illusion of Maya, you have forgotten the Supreme Lord. ||3


It has been clearly stated that the attachment to Maya is not to be practiced and has to be overcome by practicing truthful life and developing Godly qualities.

hircMdaurI icq BRmu sKIey imRg iqRsnw dRüm CwieAw ] (803-1]
Maya is a mirage, which deludes the mind, O my companion, like the scent-crazed deer, or the transitory shade of a tree.


cMcil sMig n cwlqI sKIey AMiq qij jwvq mwieAw ] (803-2,]
Maya is fickle, and does not go with you, O my companion; in the end, it will leave you.


There is enough description of these qualities in Bani. Nonetheless, one has to overcome these Gunas as per the edict of the bani.

ਏਕਸ ਬਿਨੁ ਸਭ ਧੰਧੁ ਹੈ; ਸਭ ਮਿਥਿਆ ਮੋਹੁ ਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Without the One, all entanglements are worthless; emotional attachment to Maya is totally false. ||1||Pause||[ang -44]

And

mwieAw mohu sBu kUVu hY kUVo hoie gieAw ]
Attachment to Maya is totally false, and false are those who go that way.[ang 789]


Further at ang 141 one comes across similar instructions to the effect that one should come over the hopes and desires that arise on account of the worldly attachment.

ਮਹਲਾ ੪ ॥
Fourth Mehl:

ਪਰਹਰਿ ਕਾਮ ਕ੍ਰੋਧੁ ਝੂਠੁ ਨਿੰਦਾ; ਤਜਿ ਮਾਇਆ ਅਹੰਕਾਰੁ ਚੁਕਾਵੈ ॥
Renounce sexual desire, anger, falsehood and slander; forsake Maya and eliminate egotistical pride.

ਤਜਿ ਕਾਮੁ ਕਾਮਿਨੀ ਮੋਹੁ ਤਜੈ; ਤਾ ਅੰਜਨ ਮਾਹਿ ਨਿਰੰਜਨੁ ਪਾਵੈ ॥
Renounce sexual desire and promiscuity, and give up emotional attachment. Only then shall you obtain the Immaculate Lord amidst the darkness of the world.

ਤਜਿ ਮਾਨੁ ਅਭਿਮਾਨੁ, ਪ੍ਰੀਤਿ ਸੁਤ ਦਾਰਾ; ਤਜਿ ਪਿਆਸ ਆਸ ਰਾਮ ਲਿਵ ਲਾਵੈ ॥
Renounce selfishness, conceit and arrogant pride, and your love for your children and spouse. Abandon your thirsty hopes and desires, and embrace love for the Lord.

ਨਾਨਕ, ਸਾਚਾ ਮਨਿ ਵਸੈ; ਸਾਚ ਸਬਦਿ ਹਰਿ ਨਾਮਿ ਸਮਾਵੈ ॥੨॥
O Nanak, the True One shall come to dwell in your mind. Through the True Word of the Shabad, you shall be absorbed in the Name of the Lord. ||2||

Sahaj and Naam /Simran.

kl mY mukiq nwm qy pwvq guru Xh Bydu bqwvY ] (831-6, iblwvlu, mÚ 9)
In this Dark Age of Kali Yuga, liberation comes from the Naam. The Guru has revealed this secret.

One of the important ways to overcome the attachment is to remain absorbed in Naam simran that has been advocated to overcome this disease of emotional attachment that leads to desires that is the biggest hurdle for the attainment of the blissful state i.e. ‘sahaj’.

ਨਾਉ ਧਿਆਈਐ ਨਾਉ ਮੰਗੀਐ ਨਾਮੇ ਸਹਜਿ ਸਮਾਇ
Meditate on the Name, worship the Name, and through the Name, you shall be absorbed in intuitive peace and poise.

ਮਨ ਮੇਰੇ ਹਰਿ ਰਸੁ ਚਾਖੁ ਤਿਖ ਜਾਇ ॥
O my mind, drink in the Sublime Essence of the Lord, and your thirst shall be quenched.


ਜਿਨੀ ਗੁਰਮੁਖਿ ਚਾਖਿਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥੧॥ ਰਹਾਉ ॥
Those Gurmukhs who have tasted it remain intuitively absorbed in the Lord. ||1||Pause||[ang26]

The significance of Naam need not be re-emphasized.The following is enough to establish its significance in Sikh philosophy

srb rog kw AauKdu nwmu ] (274-18, gauVI suKmnI, mÚ 5)
The Naam is the panacea, the remedy to cure all ills.

puMn dwn jp qp jyqy sB aUpir nwmu ] (401-2, Awsw, mÚ 5)
Donations to charity, meditation and penance - above all of them is the Naam.

And above All:

chu jugw kw huix inbyVw nr mnuKw no eyku inDwnw ] (797-17, iblwvlu, mÚ 3)
Now, this is the essence of the teachings of the four ages: for the human race, the Name of the One Lord is the greatest treasure.

jqu sMjm qIrQ Enw jugw kw Drmu hY kil mih kIriq hir nwmw ]2] (797-18, iblwvlu, mÚ 3)
Celibacy, self-discipline and pilgrimages were the essence of Dharma in those past ages; but in this Dark Age of Kali Yuga, the Praise of the Lord's Name is the essence of Dharma. ||2||

Remedy to Control the mind

One of the methods stated in Granth sahib to control the mind and the senses is to seek the company of the Sangat. This is also an important concept that would be discussed separately in another sub-head.

pRBvnu krY bUJY nhI iqRsnw imil sMig swD dieAw Gru lhIAw ]4] (835-12, iblwvlu, mÚ 4)
He wanders around, but his desires are not satisfied; joining the Saadh Sangat, the Company of the Holy, he finds the house of kindness and compassion. ||4||

nwnk mwieAw kw mwrxu sbdu hY gurmuiK pwieAw jwie ]2] (853-15, iblwvlu, mÚ 3)
O Nanak, the Shabad is the killer of Maya; the Gurmukh obtains it. ||2||

Wjkk Wjkf

 

[Sikh80]

Sahaj: Eradication Of Delusion and duality

01.Background

Moving away from home to a strange city with new people to take on a whole new experience (this world) is a big transition, bigger than what mind can anticipate. The soul has wandered away from its source: The Eternal Divine; The Eternal True the ‘Sat’. It has forgotten itself on account of multitude of impressions of many incarnations that mind carries. The long separation has resulted in the delusion that this world is our home. Guru has stated at many places that it is an illusion and that it is only a play of the Supreme and we should not identify with it. We all have God like divinity in us in the form of Soul; the indestructible matter within us. Many of the problems are very typical of a new transitional phenomenon of Life and Death.

There is no standard definition of Duality as per the commentaries as well.
I have coined this for myself. Kindly share if you have something else that does not fit into this.


02.Duality/ Dualism and Dictionary Meaning


du[/FONT][[/FONT]al[/FONT][[/FONT]ism[/FONT]-iz[/FONT]
n.[/FONT]
1[/FONT]the state of being dual; duality [/FONT]
2[/FONT]Philos.[/FONT] the theory that the world is ultimately composed of, or explicable in terms of, two basic entities, as mind and matter [/FONT]
3[/FONT]Theol.[/FONT] a) the doctrine that there are two mutually antagonistic principles in the universe, good and evil b) the doctrine that man has two natures, physical and spiritual [/FONT]

03.Interpretation Of Duality

The conduct that arises from the feeling that God is separate from us and we are separate from him is Duality. But the consciousness of this duality is also the initial urge for spiritual accomplishment. So long as we stray from the right path and are under the sway of delusion children and family all appear as our own. The feeling that they belong to me-are mine, is the medium through which delusion works. The deluded man regards them as worthy of worship and clings to them, for that one is father, the other one grandfather. But after spiritual attainment there the Self who has gained awareness of the essence, of the Supreme Spirit, is left all alone.

04.Gurbani: The Remedy

At very many places we have been exhorted

·No matter what you read in duality, reading and contemplating it, you shall only continue to suffer. [491-1][/FONT]

• So grasp the Lord's lotus feet; through the Word of the Guru's Shabad, you shall come to understand. [491-2][/FONT]

And[/FONT]
·Their minds are colored by emotional attachment to Maya; because of this emotional attachment, they do not understand.[571-4][/FONT]

• The soul of the Gurmukh is imbued with the Lord's Love; the love of duality departs.[571-5][/FONT]

05 Sahaj and Duality


The recognition of the above helps in overcoming the state of duality and delusion that is so essential for attaining full faith and wisdom that we can all contemplate on Naam. It is the faith that matters and we are all that our faith is. We become that our faith makes us. Having full faith in HIM and HIS magnanimity is the key to the attainment of the spiritual state. One who lacks faith and is in the state of doubt finds no happiness either here or anywhere.[/FONT]
The term faith has been dealt with at many places in Bani in various contexts but the essence remains the same.[/FONT]



ਜੇ ਕੋ ਮੰਨਿ ਜਾਣੈ ਮਨਿ ਕੋਇ ॥੧੨॥
Only one who has faith comes to know such a state of mind.[/FONT]

ਮੰਨੈ ਸੁਰਤਿ ਹੋਵੈ ਮਨਿ ਬੁਧਿ ॥
The faithful have intuitive awareness and intelligence.[/FONT]

ਮੰਨੈ ਸਗਲ ਭਵਣ ਕੀ ਸੁਧਿ ॥
The faithful know about all worlds and realms.[ang3][/FONT]

The paudi ‘Manai’ of Jap Ji Sahib deals exhaustively with the development of faith and its beneficial consequences.[/FONT]

Even at other places The Bani emphasizes the development of the faith in Lord. Guru Ram Das ji states the same as follows:[/FONT]

ਹਰਿ ਜਨ ਕੇ ਵਡ ਭਾਗ ਵਡੇਰੇ ਜਿਨ ਹਰਿ ਹਰਿ ਸਰਧਾ ਹਰਿ ਪਿਆਸ ॥
The servants of the Lord have the greatest good fortune; they have faith in the Lord, and a longing for the Lord.[ang 10]Guru Ram Das


Even the wicked forces come under the control of the mind if one has developed full faith in HIM. The wicked forces are the demoniac qualities that spring up on account of non-recognition of the Supreme entity. These represent the Tamo-Gunas as per the Tri Bandh discussed earlier in the above two posts.

The following is from the reverend bani of Guru Nanak dev ji Maharaaj.[/FONT]

ਦੂਤ ਲਗੇ ਫਿਰਿ ਚਾਕਰੀ ਸਤਿਗੁਰ ਕਾ ਵੇਸਾਹੁ ॥
The evil energies have been made to serve me, since I placed my faith in the True Guru.[ang18]Guru Nanak Dev


Dwelling on the significance of placing faith in ever effulgent Lord Guru Amar Das ji states as follows:


ਸਬਦਿ ਮੰਨਿਐ ਗੁਰੁ ਪਾਈਐ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥
With faith in the Shabad, the Guru is found, and selfishness is eradicated from within. [ang 34]Guru Amar Das


I would like to end the post with a beautiful line that sums the placement of the faith in The Lord, the primal being. It is an edict for a sikh and hence should be followed with due care and diligence. One can locate many references in the Bani at many other places.

ਤਿਸ ਹੀ ਕੀ ਕਰਿ ਆਸ ਮਨ ਜਿਸ ਕਾ ਸਭਸੁ ਵੇਸਾਹੁ ॥
Place the hopes of your mind in the One, in whom all have faith.[ang44]
Guru Arjan Dev



BY qy aupjY Bgiq pRB AMqir hoie sWiq ] (814-10, iblwvlu, mÚ 5)
From the Fear of God, devotion wells up, and deep within, there is peace[/FONT]

Wjkk WjkF
[/FONT]

 

[Sikh80]

Summing up the above

It is always good to stop for a while and ponder as to what we are discussing when the topic is likely to be covered in tranches. Bani is the best guide as it contains many gems that sum up the essence of the things in the form of Sabad. All that has been stated above finds its presence in the following sabad. It shall provide one to pause and look into for a while. Further, the topic is new to me and shall also provide me with some time before posting the relevant material.
The above concepts are beautifully summed up in the following sabad. The main objective of life has been stated to be the Naam Simran and that should be done by each one of us. Bani advocates the methodology to be adopted for carrying out Simran.



This is the only occupation that shall provide peace of mind and with Guru's Grace one shall come to know and understand the unspoken speech ,the Akath Katha. With constant simran and Naam Abhiyaas the Lord shall come to dwell within us with intuitive ease. Lord is present within each one of us in the form of eternal soul that has no beginning and end and has all the divinity present within it. We are unable to see this and make out as we do not have the subtle eyes to see this. This is developed by practicing truthfulness in life and by developing the saintly attributes.
Once we have risen above the normal level of spirituality we shall be able to see the divine within us and that shall be like having Darshan of the Lord within us.

The constant Naam simran is the only methodology along with the meditation on the supreme that has been advocated and prescribed for the sikh practitioners for attaining this state. The blessed one's are able to realize this. However, Bani has clearly stated the qualities that one should have for realizing this supreme state that is rarely achieved. Once this state is achieved one is not subjected to the cycle of rebirths. His 'chaurasi'[84 lakhs junis] comes to an end and he merges with the ever effulgent Lord Himself. May we all be blessed with such a state.......................................................................................Amen

Let us have a look at the shabad.

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rwgu gauVI pUrbI mhlw 5 ] (13-14)
Raag Gauree Poorbee, Fifth Mehl:

krau bynµqI suxhu myry mIqw sMq thl kI bylw ] (13-14, gauVI pUrbI, mÚ 5)
Listen, my friends, I beg of you: now is the time to serve the Saints!

eIhw Kwit clhu hir lwhw AwgY bsnu suhylw ]1] (13-15, gauVI pUrbI, mÚ 5)
In this world, earn the profit of the Lord's Name, and hereafter, you shall dwell in peace. ||1||

AauD GtY idnsu rYxwry ] mn gur imil kwj svwry ]1] rhwau ] (13-15, gauVI pUrbI, mÚ 5)
This life is diminishing, day and night. Meeting with the Guru, your affairs shall be resolved. ||1||Pause||

iehu sMswru ibkwru sMsy mih qirE bRhm igAwnI ] (13-16, gauVI pUrbI, mÚ 5)
This world is engrossed in corruption and cynicism. Only those who know God are saved.


ijsih jgwie pIAwvY iehu rsu AkQ kQw iqin jwnI ]2] (13-17, gauVI pUrbI, mÚ 5)
Only those who are awakened by the Lord to drink in this Sublime Essence, come to know the Unspoken Speech of the Lord. ||2||

jw kau Awey soeI ibhwJhu hir gur qy mnih bsyrw ] (13-17, gauVI pUrbI, mÚ 5)
Purchase only that for which you have come into the world, and through the Guru, the Lord shall dwell within your mind.

inj Gir mhlu pwvhu suK shjy bhuir n hoiego Pyrw ]3] (13-18, gauVI pUrbI, mÚ 5)
Within the home of your own inner being, you shall obtain the Mansion of the Lord's Presence with intuitive ease. You shall not be consigned again to the wheel of reincarnation. ||3||

AMqrjwmI purK ibDwqy srDw mn kI pUry ] (13-18, gauVI pUrbI, mÚ 5)
O Inner-knower, Searcher of Hearts, O Primal Being, Architect of Destiny: please fulfill this yearning of my mind.

nwnk dwsu iehY suKu mwgY mo kau kir sMqn kI DUry ]4]5] (13-19, gauVI pUrbI, mÚ 5)
Nanak, Your slave, begs for this happiness: let me be the dust of the feet of the Saints. ||4||5||


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