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Dead While Alive

Discussion in 'Spiritual' started by vsgrewal48895, Sep 18, 2009.

  1. vsgrewal48895

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    Mar 12, 2009
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    DEAD WHILE ALIVE/ਜੀਵਨ ਮੁਕਤ

    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 muka jā saba suā▫e. Sacī raha sacā suk pā▫e. Man māre jīva mar jā. Nānak narī naar pacẖẖā.

    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

    Nira karė baho vājė vajā*ė. Ih man anḏẖā bolā hai kis āk suā*ė.Anar lob baram anal vā*o.īvā balai na sojī pā*ė. Gurmuk baga gat cāna ho*ė. Āp pacẖẖā milai parab so*ė. Gurmuk nira har lāgai bā*o. Pūrė āl vicahu āp gavā*ė. Mėrā parab sācā āpė jā. Gur kai saba anar barahm pacẖẖā. Gurmuk baga anar parī pi*ār. Gur kā saba sahj vīcār. Gurmuk baga juga sac so*ė. Pakand baga nirauk ho*ė. Ėhā baga jan jīva marai. Gur parsādī bavjal arai. Gur kai bacan baga thā*ė pā*ė. Har jī*o āp vasai man ā*ė. Har kirpā karė sagurū milā*ė. Nihcal baga har si*o ci lā*ė. Baga raė inĥ sacī so*ė. Nānak nām raė suk 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

    Sagur sėv man nirmalā ha*umai aj vikār. Āp cẖẖod jīva marai gur kai saba vīcār.Ḏẖanḏẖā ḏẖāva reh ga*ė lāgā sāc pi*ār. Sac raė muk ujlė i sācai arbār.

    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 baga jan jīva marai. Gur parsādī bavjal arai. Gur kai bacan baga 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 ਪਾਇਸੋ ਗੁਰੂ ਸੋਸਿਖੁ ਹੈ ਭਾਈ ਜਿਸੁ ਜੋਤੀ ਜੋਤਿਮਿਲਾਇ

    gur mili*ai ultī ba*ī bā*ī jīva marai ā būj pā*ė. So gurū so sik hai bā*ī jis joī jo 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 jīva marai mar jīvai saba kamā*ė. Mukau*ārā so*ī pā*ė je vicahu 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 ਕਰੈਗੁਰ ਪਰਸਾਦੀ ਜੀਵਤ ਮਰੈਅਨਦਿਨੁ ਸਾਚੁ ਨਾਮੁ ਉਚਰੈ ਇਨ ਬਿਧਿ ਪ੍ਰਾਣੀ ਦੁਤਰੁ ਤਰੈ

    Karam hovai āʼn sėvā karai. Gur parsādī jīva marai. An*in sāc nām ucrai. In biḏẖ parāī uar arai.

    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

    Jīva marai mar mara savārai. Gur kai saba sāc 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

    Ņāā raė sījī*ai āam jīai ko*ė. Ha*umai an si*o lar marai so sobā ū ho*ė. Maī mitā*ė jīva marai gur pūrė upės. Manū*ā jīai har milai ih sūra 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

    marai bujai parab so*ė. Ŧis jan karam parāpa 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

    Jīva marai marai fun jīvai aisė sunn samā*i*ā. Anjan māhi niranjan rahī*ai bahu na bavjal 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 gur
    ė*o a baikunṯẖarai. Ja*o gurė*o a jīva 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


    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 an ḏẖarī bīj karmā karo salil āpā*o sāringpāī. Man kirsā har riai jammā*ė lai i*o pāvas pa nirbāī.

    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

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