Part VII-42-50
Bani and Liberation
Miss Pearl S. Buck, a Nobellaureate, gives the following comment on receiving the First English translation of the Guru Granth Sahib:
.... I have studied the scriptures of the great religions, but I do not find elsewhere the same power of appeal to the heart and mind as I find here in these volumes. They are compact in spite of their length, and are a revelation of the vast reach of the human heart, varying from the most noble concept of God, to the recognition and indeed the insistence upon the practical needs of the human body. There is something strangely modern about these scriptures and this puzzles me until I learned that they are in fact comparatively modern, compiled as late as the 16th century, when explorers were beginning to discover that the globe upon which we all live is a single entity divided only by arbitrary lines of our own making. Perhaps this sense of unity is the source of power I find in these volumes. They speak to a person of any religion or of none. They speak for the human heart and the searching mind. ...
He cannot be obtained by any effort[1] .If the Lord grants His Grace, and then we come to meet the True Guru. His Kindness unites us united in His Union.
42.
Guru’s Teachings Lead to Naam
The Divine name is identitical with God; that is to say, there is not the least difference between God and His name.Considering the time of human life as invaluable and transitory, one should make use of it performing the very best deeds and should not waste even a single moment. If for reason even a moment is wasted without remembrance of God either through bani or through meditation and remembrance of God one should repent for it severly so that such an error does not occur
else it can be summed up that the man has not realised the worth of time that we have been alloted for a specific purpose.Thinking of the Almighty in mind, recitingHIs holy name through speech and rendering through the body disinterested service to the world, treating all manifestations of God -this is the best form of action. Even in dialy life the sabad keeratn and meditation should be given primary importance and the worldly transactions should be secondary.One should get up early in the morning and in case it is not done one should make a rule to observe some kind of an act wherein he is reminded of this ,say, one should observe a fast for few hours and get engaged in Ajapa jap.
gur swKI imitAw AMiDAwrw ] (126-10]
[Through the Guru's Teachings, the darkness of spiritual ignorance is dispelled.]
Through Gurus Teachings that are contained in the Scriptures one can rise to the level of attaining Naam that is stated to be the supreme spiritual status. Bani is the teachings of our Guru Sahiban. Sri Guru Granth sahib ji Maharaj is the source of these teachings besides other scripture that are generally not mentioned but a reference to them is made either directly or indirectly.
There are certain ‘tuks’ that we do not understand and the interpretation of the lines is almost impossible for person of my intellect. At many places, in posts, I have asked for the clarification from the sangat. If anyone feels to share as to that can be shared it would be the privilege of the author and for the benefit of the sangat. One of the sentence/’tuk’ of similar status is as follows:
gurmiq nwmu AMimRq jlu pwieAw Agin buJI gur sbid buJeIAw ]4] (834-18,]
[Following the Guru's Teachings, I have obtained the
Ambrosial Water of the Naam, and the fire has been put out.
The Word of the Guru's Shabad has put it out. ||4||]
The essence of the above line is clear but the verbatim meaning, as given, is not clear. There seems to be duplication in the translation .It is not amplified as the translation and its defect are self-evident. There is overlap of the translated lines. Both the lines refer to expression ‘put out’. It could have been at one place and should have been used only in a single sentence. One can see meaning from other work of translation and give the feed back that may be necessary. However, The point is clear that ‘Bani’ leads to the ‘Naam’ as well and hence its significance of bani/Gurmat in our daily life cannot be undermined for obvious reasons that is not discussed. The Word of the Guru’s Shabad breaks the bonds of the three-phased Maya. Through the Guru's Shabad, liberation is achieved
[2].
One has to follow the teachings of the Guru with extreme love and caution else it would be of no avail to know the things only. It would only be a piece of knowledge if that is ordained is not put to practice. One is required to put these into practice else every effort shall be futile.
khY pRBu Avru Avru ikCu kIjY sBu bwid sIgwru Pokt PokteIAw ] (836-10]
[If God says one thing, and the soul-bride does something else, then all her decorations are useless and false.]
In order to make spiritual discipline practiced in seclusion more valuable, one may resort to the practice of Meditation, Chanting, singing of hymns of praise and recitation of sacred texts of scriptures. This should be characterized by reverence and devotion and should not be carried out in a disinterested manner. One should have full involvement while doing Nit nem and in any case the same should not be treated as mechanical compliances. Considering any duty as cumbersome and burden is not to make that activity beneficial. The same action if done delightfully or with devotion and dedication is an act of high order.
43.
Welling Up of Love for God.
The SGGS ji informs the follower: "Pilgrimages, fasts, purification and self-discipline are of no use, nor are rituals, religious ceremonies or empty worship. O Nanak, emancipation comes only by loving devotional worship; through duality, people are engrossed in duality. ||2||" [SGGS jipage 75]
[3]
It is through constant recitation and contemplation of the Guru’s teachings and sabad that one starts understanding the Creator /creativity and to some extent oneself. Knowing one self is also one of the important aspects in the process of the realization of the God and liberation. The highest effort in the form of observance of duties is a vital means to realization.
AMqir ipAws auTI pRB kyrI suix gur bcn min qIr lgeIAw] (835-19]
[The thirst for God has welled up deep within me; hearing the Word of the Guru's Teachings, my mind is pierced by His arrow.]
One should also make efforts to accomplish supremely good deeds as quickly as possible as there is no certainity when the encaged soul may fly away and the body may fall. The development of love of God may be on account of many factors. It may on account of understanding HIS magnanimity and His creative powers and other attributes that are beautifully described. It is through this contemplation that one comes to know of His greatness as to how this creation is being run. In the end it can be stated that whatever efforts that one may put in, the basic fact remains that the fructification of all this is dependent upon HIS grace. We are just the follow that we are told to follow, rest is His pleasure. And we have no choice as well.
ikAw hm jIA jMq bycwry brin n swkh eyk romweI ] (822-11]
[What am I?
Just a poor living being. I cannot even describe one of Your hairs, O Lord.]
Having this attitude and love for the God it is natural that the devotion to the Almighty springs up within us. Let us also remember that It is Guru’s teachings that we merge with HIM as and when it pleases HIM. A mortal cannot do much about this. It is his duty to carry out his duty and put no claim to the fruits. Unadulterated love for God is the most secret thing. Nothing could be greater than this.
hir Awpy myly syv krwey ] (126-14,]
[The Lord Himself leads us to merge with Him and serve Him.]
scw nwmu sdw hY inrmlu gur sbdI mMin vswvixAw ]1] rhwau ] (126-16]
[The True Name is eternally pure and immaculate. Through the Word of the Guru's Shabad, it is enshrined within the mind. ||1||Pause||]
44
Devotional worship : A Treasure of Past karmas
rqn pdwrQ gurmiq pwvY swgr Bgiq BMfwr Kul@eIAw ] (834-5]
[The treasure of jewels is found in the ocean of the Guru's Teachings. The treasure of
devotional worship is opened to me.]
The development of the attitude of love and devotion is also HIS gift. Without His blessings it is not possible for a man to develop a sense of devotion toward the creator. The man is lost in this worldly jungle of hopes and desires [Trishna] created by Maya [illusion] and entire life is wasted by most of us. These kinds of indications are provided in the Granth sahib ji at more than one place. The
devotional worship is stated to be a treasure in the above line. The development of the devotional worship for the Lord is the direct result of the past deeds and karmas. Without this package of past karmas to one’s account the development of the devotional worship is not possible. And anything done without devotion would tantamount to mere karma –kaand and meaningless rituals. ‘Bani’ has at many places stated to this aspect. It is important to understand this aspect of the service of the lord.
44.1
Devotional worship and Liberation
The devotional worship has been discussed at many places and in many contexts. The Gurbani instructs us that it is through the Devotional worship that one may find emancipation.
hir kI Bgiq mukiq Awnµdu ] (154-15]
[Through devotional worship of the Lord, liberation and bliss are obtained.]
Thus development of love and reverence toward ‘bani’ will give rise to the ‘Fear God’ that has also been stated to be an essential ingredient for liberation. It may be noted that Guru Bani tells us clearly that through the love of worship one can attain the supreme bliss as stated below:
Bgiq Bgiq krqy hir pwieAw jw hir hir hir hir nwim smeIAw ]7] (837-5]
[Worshipping, worshipping Him with devotion, I found the Lord, and then I merged into the Name of the Lord, Har, Har, Har, Har. ||7|]|
There is no peace without devotional worship of the Lord. As many breaths and morsels as one takes, O my mind - so many times, one should sing His Glorious Praises.[sggs ji]
Without devotional worship of the Lord, where can anyone find stability? People wander around endlessly. The supreme state of bliss is attainable while alive by being immersed in the devotional worship of the lord. This state is like to be liberated in the life itself. If the liberation is divided into two classes i.e. liberation in the present life and the liberation from the cycle of incarnation and re incarnations one would definitely like to be liberated while alive.
gurmuiK Bgiq prwpiq hovY jIviqAw ieau mrIAY ] (245-18]
[The Gurmukh obtains devotional worship of the Lord, and thus remains dead while yet alive.]
The Granth sahib explains as to what is devotional worship.
This is right conduct, and this is the correct lifestyle, to obey the Command of the Lord's Will; this is your devotional worship[4].
44.2
Developing devotional worship.
It is being told to us that the devotional worship cannot be developed unless we give up selfishness and conceit. A clean heart is the pre-requisite of the development of this quality. The human body is in the grip of greed and attachment. Without meditating and vibrating upon the Lord, it is reduced to ashes. It is best way to start remembering Him and keeping HIM in the consciousness. One should always depend on God. By doing this there is enhancement in the valuable virtues such as, patience, boldness, serenity fearlessness and self- confidence.
· There is wisdom equal to the knowledge of God.
· There is no glory equal to the glory of God.
· There is no gain equal to God-realization. There is no friend like holy sangat.
· There is no one like God. There cannot be so.
44.3
scI Bgiq ivchu Awpu Koie ] (159-3]
[True devotional worship consists of eliminating selfishness and conceit from within.]
It would not be out of context to state that The Lord is under the power of His devotees as well.
[5]
44.4
pRB Bgq vis dieAwl ] (837-15]
[The Merciful Lord God is under the power of His devotees.]
44.5
hir Awpy myly syv krwey ] (126-14, ]
[The Lord Himself leads us to merge with Him and serve Him.]
44.6
gur syvw qy hir pweIAY jw kau ndir kryie ] (850-13]
[Serving the Guru, one finds the Lord, when the Lord blesses him with His Glance of Grace]
44.7
mwns qy dyvqy Bey scI Bgiq ijsu dyie ] (850-14]
[Human beings become angels, when the Lord blesses them with true devotional worship.]
44.8
gurmuiK syvk Bwie hir Dnu imlY iqQhu krmhIx lY n skih hor QY dys idsMqir hir Dnu nwih ]8] (853-1, iblwvlu, mÚ 3)
[Through loving service, the Gurmukhs receive the wealth of the Naam, but the unfortunate ones cannot receive it. This wealth is not found anywhere else, in this country or in any other. ]
44.9
pMifq sUr CqRpiq rwjw Bgq brwbir Aauru n koie ] (858-11, iblwvlu, Bgq rivdws jI)
[Among the religious scholars, warriors and kings, there is no other equal to the Lord's devotee.]
44.10
pRym Bgiq ijsu Awpy dyie ] (867-10, goNf, mÚ 5)
[One whom the Lord Himself blesses with loving devotional worship]
jg mih ivrly kyeI kyie ]3] (867-11, goNf, mÚ 5)
is very rare in this world.]
44.11
In the end it shall be worthwhile to mention that:
Bwie Bgiq pRB kIrqin lwgY ] (869-5, goNf, mÚ 5)
[One who is committed to loving devotional worship of God, and the Kirtan of His Praises,]
jnm jnm kw soieAw jwgY ]3] (869-5, goNf, mÚ 5)
[awakens from the sleep of countless incarnations.]
45.
Guru’s Word : Sound Current Of naad.
Gurbani states that the Guru’s word [the words contained in ‘sabad-guru’] are the sound current of Naad and are full of wisdom. The wisdom has been compared to the spiritual wisdom as is contained in the Vedas that is stated to be the creation of the Creator. The sound current of Naad and similar expression are employed by the translators to convey that one can achieve the
Turia state i.e. the state without of the ‘trigunas’. Thus the Guru’s teachings help one attain the opening of the ‘tenth Gate’ and make one nearer to the ‘Naam’.
gurmuiK nwdM gurmuiK vydM gurmuiK rihAw smweI ] (2-8,]
[The
Guru's Word is the Sound-current of the Naad; the Guru's Word is the
Wisdom of the Vedas; the
Guru's Word is all-pervading]
The wisdom of Guru is obtained by practicing the edict contained in the bani. It is for the devotee to interpret the ‘Bani’ with great caution and place a deep respect in the bani.
iKmw sIgwr kry pRB KusIAw min dIpk gur igAwnu bleIAw]
[
If the soul-bride adorns herself with compassion and forgiveness, God is pleased, and her mind is illumined with the lamp of the Guru's wisdom.]
Thus the Guru’s teachings/Bani and is constant practice is essential for the devotees. ‘Bani’ is all but the guru’s teachings. It is for the individual aspirant and the devotee to interpret them and try to get the maximum benefit in reaching the goal of the life that is clearly stated in the SGGS ji. The above are the two very specific requirements that is stated for the mortal, it however, does not undermine the presence of other divinely qualities that should be present in the Gurmukhs.
46.
Through Bani: Visualize HIM
scw siqguru scI bwxI ijin scu ivKwilAw soeI ] (769-8, sUhI, mÚ 3)
[True is the True Guru, and True is the Word of His Bani; through it, the True Lord is seen.]
The above ‘tuk’ in essence reflects that anything that is called as the ‘bani’ is true. It is through ‘Bani’ that one is able to see the Lord. Again nothing much is left if one has got the blessings of His darshan. ‘Darshan’ would imply to have a physical glimpse of the Almighty in sargun/nirgun form. This state is generally available to the devotees of very high level of spirituality.
47 Merger: Through Guru’s Teaching
Bani is pure and immaculate and it describes that it through the passage of practicing and contemplating the Guru’s teachings one can merge with HIM and attain all that we seek for that is getting out of the wheels of carnation and re-incarnations.
hir jgjIvnu inrBau dwqw gurmiq shij smwvixAw ]1] rhwau ] (126-4]
[Through the Guru's Teachings, I merge with intuitive ease into the Lord, the Life of the World, the Fearless One, the Great Giver. ||1||Pause||]
48. Bani: His location, presence and Realisation
Bani also tell that He is not anywhere else but is present with in us. It is through the Guru’s sabad i.e. Gurbani or all his teachings one can realize Him subject to HIS grace.
iesu guPw mih ieku Qwnu suhwieAw ] (126-18]
[Within the cave of this body, there is one beautiful place.]
gur kY sbid iehu guPw vIcwry ] (127-1]
[Through the Word of the Guru's Shabad, search this cave.]
The Giver of peace is eternally blissful. Through the Guru's Teachings, we are absorbed in intuitive peace.
[6] Deep within the our self is the Light of God; It radiates throughout the expanse of His creation
[7]. Through the Shabad, the Word of the Perfect Guru, the Lord is realized. Night and day, they perform the Lord's devotional service; day and night, they find intuitive peace.
Without the Word of the Guru's Shabad, no one finds release
[8]. Through the Word of the Guru's Shabad, the Mansion of the Lord's Presence is revealed within the home of one's own heart
[9].
49.
Conclusion
To sum up it can be stated that the devotional worship as stated in Gurbani can make one move to the liberation. The devotional worship is one of the method to reach Him subject to the fulfillment of all the other conditions. Needless to state that one should have all the divinely qualities that are stated to be of significance for any aspirant. AS per Hindu philosophy one should not entertain any desire, except for realizing God; as the desire is conducive to rebirth. Hence wish, lust, longing, thirst for some worldly thing i.e. all forms of desire should be given up.Through hypocrisy, devotional worship does not come, and the Supreme Lord God is not found.
Liberated is the man who even while alive treats the body as dead. [Jeevan –Mukt] As there is no relation of the man with the lifeless body similarly a liberated soul has no relation at all with his own body while being alive. He is a liberated soul.Why forsake God, and attach yourself to another? Without the Lord, you cannot even live.The ignorant fool does not feel any shame; the evil man wanders around deluded.God is the Purifier of sinners; if he forsakes God, tell me, where he can find a place of rest?O Nanak, by loving devotional worship of the Merciful Lord, he attains the state of eternal life. Embrace love for the Lord God, and in detachment, unite with Him.Give up your sandalwood oil, expensive clothes, perfumes, tasty flavors and the poison of egotism.Do not waver this way or that, but remain wakeful in the service of the Lord. One who does not serve the True Guru, and who does not love the Word of the Shabad,earns the very painful disease of egotism; he is so very selfish.Acting stubborn-mindedly, he is reincarnated over and over again.The birth of the Gurmukh is fruitful and auspicious. The Lord unites him with Himself. [SGGS ji]Forever and ever, worship and adore Him; this is the most wonderful wisdom
[10].
50
Effect of Devotion and worship
50.1
Restraint and Controlloing of senses
[source : Extracts of Commentary on Geeta form site’ unknown’ ]
Devotional worship is also needed for the purpose of controlling the senses.Restraint and prohibition alone cannot subdue the senses. Along with negation of senses there must also be incessant contemplation of the God.
The feeling of attachment still persists in men who have got over their concern with the objects of sense. Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire.Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God.
50.2
The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode by which his mind may be enabled to be one with God.The mind is drawn to sensual objects when the discipline of worship is relaxed. Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment. The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits of the desires. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory. However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced, when taken up again, it resumes from the same point at which it was discontinued.
50.3
After careful reading of the Holy book one would come across almost similar type of philosophy expressed at various places. I can think of the following lines to this effect:
jb Awsw AMdysw qb hI ikau kir eyku khY ] (877-7, ]
[As long as there is hope, there is anxiety; so how can anyone speak of the One Lord?]
Awsw BIqir rhY inrwsw qau nwnk eyku imlY ]4] (877-7,]
[In the midst of hope, remain untouched by hope; then, O Nanak, you shall meet the One Lord.]
ien ibiD swgru qrIAY ] (877-8,]
[In this way, you shall cross over the world-ocean]
jIviqAw ieau mrIAY ]1] rhwau dUjw ]3] (877-8, ]
[This is the way to remain dead while yet alive. ]
Seek out the Lord God, your only true Friend. He shall dwell in your mind, by great good fortune.
E&OE
To be contd…..
[1] aupwie n ikqI pwieAw jwey ] (127-10,]
[2]iqRibiD bMDn qUtih gur sbdI gur sbdI mukiq krwvixAw ]3] (127-12, mwJ, mÚ 3)
[3] Sikhism other observations - Wikipedia, the free encyclopedia
[4]iehI Acwr iehI ibauhwrw AwigAw mwin Bgiq hoie qum@wrI ] (377-18, Awsw, mÚ 5)
[5] SGGS ji.
[6] sdw Anµid rhY suKdwqw gurmiq shij smwvixAw ]2] (126-6, ]
Gr hI mih pRIqmu sdw hY bwlw ] (126-5] [Within the home of the self is the Eternally Young Beloved.]
[7]AMqir joiq prgtu pwswrw ] (126-10,]
[8] ibnu gur sbd n CUtis koie ] (839-4]
[9]gur kY sbid mhlu Gru dIsY ]1] rhwau ] (839-2, iblwvlu, mÚ 1)
[10] sdw sdw AwrwDIAY eyhw miq ivsyK ] (49-12, isrIrwgu, mÚ 5)
[11]hir pRBu sjxu loiV lhu min vsY vfBwgu ] (845-3, iblwvlu, mÚ 4)
