Wednesday, 15 June 2011

GURMAT - In contrast to other religions

ਰਾਮ ਰਤਨੁ ਤਬ ਪਾਈਐ ਜਉ ਪਹਿਲੇ ਤਜਹਿ ਸਰੀਰੁ ॥੩੧॥ (panna 1366)
Gem of immanent lord is obtained on first abandoning all selfhood.

It is the natural law that visible body is a barrier to the soul being for entry into heaven. Visible body has to be abandoned in this world, then alone soul being can enter the higher world of heaven. Similarly, the soul being can not enter Sach Khand, the Divine Abode, without abandoning the causative and imperceptible bodies. This is the essential condition.

The visible body is rid of in this world. Freedom from transmigration is obtained in Gian Khand, Realm of knowledge. The imperceptible and causative bodies are disposed of first to gain entry into Sach Khand, in the Karam Khand, Realm of Grace. The way to abandon these bodies is prepared while living in this world. If there is some deficiency in devotion, it could be made up to Karam Khand. Such are the ways of Divine. Says Gurbani:
ਰਾਜੁ ਨ ਚਾਹਉ ਮੁਕਤਿ ਨ ਚਾਹਉ ਮਨਿ ਪ੍ਰੀਤਿ ਚਰਨ ਕਮਲਾਰੇ ॥ (panna 534)
Sought is not the kingdom or Liberation, seeking of mind is love-Divine (love of lotus feet).

ਮੁਕਤਿ ਬਪੁੜੀ ਭੀ ਗਿਆਨੀ ਤਿਆਗੇ ॥ (panna 1078)
A sagacious being rejects even the salvation (considers it lowly).

Thus, a Gurmukh desires not kingdom or insignificant salvation, but seeks only the love of Lotus feet of Akaal Purakh. This implies Divine Realization and Divine sanctuary is the objective. The edit of Anand Sahib says:
ਜੇ ਕੋ ਗੁਰ ਤੇ ਵੇਮੁਖੁ ਹੋਵੈ ਬਿਨੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਵੈ ॥
ਪਾਵੈ ਮੁਕਤਿ ਨ ਹੋਰ ਥੈ ਕੋਈ ਪੁਛਹੁ ਬਿਬੇਕੀਆ ਜਾਏ ॥
ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥
ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥
ਕਹੈ ਨਾਨਕੁ ਵੀਚਾਰਿ ਦੇਖਹੁ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥੨੨॥

(Paurri 22, Anand Sahib, Panna 920)
If someone defies Guru’s edicts (turns away from the Guru) from Guru, such person can never attain salvation without the grace of Guru. There is no other place of redemption, verify this truth from the devout persons with Divine Discernment, they will say the same thing i.e. one cannot get salvation from anywhere else. Such person wanders in many life forms but does not get emancipation without the true Guru. Lastly, when he seeks refuge in the true Guru, the SatGuru blesses with word-Divine (i.e. Naam). Says Nanak, consider this thought fully, There is no redemption without sanctuary of the Guru.

This is the clear verdict for the need and means of liberation. One might say here Gurbani is also talking about libration which is same as other religions then what is the difference. The answer is, is there any contradiction in the foregoing Gurbani quotes? This is not possible in the case of Gurbani, as word-Divine. Let us try to analyze this seeming self-contradiction.

The techniques of other faiths are single-fold, where as in Gurmat a technique is double-fold. Jews, Christians and Muslims target only realization of Heaven, for their full and final satisfaction. Hindus aim for liberation from the cycles of rebirths. For them, it is the ultimate destination. Gursikh seeks not this liberation, but the merger into the Timeless Being. Liberation from rebirths is merely a milestone of self realization en route the Realization of Super soul. A GurSikh goes beyond this. However, the stage of self realization is definitely reached. Bhai sahib Randhir Singh Ji describes this as a stage of envisioning effulgence equivalent to the light of about twelve suns. Subsequent realization of Supreme Soul, Parmatma in the words of Gurbani:
ਸਾਂਤਿ ਸਹਜ ਸੂਖ ਮਨਿ ਉਪਜਿਓ ਕੋਟਿ ਸੂਰ ਨਾਨਕ ਪਰਗਾਸ (panna 717)
This is the Effulgence (Peace, poise and pleasure have welled up in my mind) of countless suns, O’ Nanak.

Thus, a Gursikh comes across two stage goals. Their achievement also involves a double-fold technique.

Liberation is only a halting station, but not the destination. A Gursikh, therefore does not desire liberation as the ultimate goal. Abiding in Sach Khand requires abandoning of imperceptible and causative bodies as the necessary condition for merging with the Timeless Being (Akaal purakh). Thus, alone life objective is attained. Anand Sahib quote is a pointer to the essential requirement.

Just as envisioning self-being, individual soul, bestows liberation, similarly appearance of Supreme Soul brings forth riddance from imperceptible and causative bodies. The supreme soul has to be envisioned during the lifetime for abiding in Sach Khand and thus finally attaining Oneness with the Timeless Being. The life objective necessities liberation from the two imperceptible and causative bodies while still living in this world and not subsequent to death:
ਮੂਏ ਹੂਏ ਜਉ ਮੁਕਤਿ ਦੇਹੁਗੇ ਮੁਕਤਿ ਨ ਜਾਨੈ ਕੋਇਲਾ ॥ (Panna 1292)
Liberation after death is not recognized by anyone.

Liberated being during lifetime is called Living- Redeemed. The Gursikh enjoys this state, and merges into the Supreme Soul.

The Soul being has the light equivalent of few suns only. Its envisioning is redemption from rebirths. this is only a halting stage for a Gursikh, but not the final destination. The Liberation under reference on Paurri 22 of Anand Sahib is the envisioning of Super Soul, with Effulgence of countless suns. The referred Libration is attained thus:
ਅਨੇਕ ਜੂਨੀ ਭਰਮਿ ਆਵੈ ਵਿਣੁ ਸਤਿਗੁਰ ਮੁਕਤਿ ਨ ਪਾਏ ॥ ਫਿਰਿ ਮੁਕਤਿ ਪਾਏ ਲਾਗਿ ਚਰਣੀ ਸਤਿਗੁਰੂ ਸਬਦੁ ਸੁਣਾਏ ॥ (panna 920)
Making rounds of many births, soul being finds no liberation without Grace of SatGuru. Finally liberation is attained by accepting SatGuru Ji’s shelter and SatGuru bestows Word-Divine (i.e. Naam).

The three points raised in the foregoing Gurbani are dealt within the chapter on ‘Amrit Kala’

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