Priceless Divine Diamonds - Sant Isher Singh Rara Sahib Wale

Priceless, Divine Diamonds - I
Sriman Sant Isher Singh Ji Rara Sahib Wale

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1. 6-8-65

It was 6-8-65 yesterday, this destructible, changeable, misery-roop body finished its 58th year and entered 59th year, but I (which is Soul) have no birth or death nor any age. So long as I was ignorant and kept believing myself to be body instead of Soul, my mind remained extremely sad and agitated. But with Guru's mehar, the moment I realised my true self, I have existed beyond this destructible body, in supreme bliss and free from the cycle of birth and death.

ਜਨਮ ਮਰਨ ਹੈ ਦੇਹ ਕੋ, ਭੂਖ ਪਿਆਸ ਹੈ ਪ੍ਰਾਣ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਸ਼ੱਕ ਨਾ ਇਸਮੇਂ ਮਾਨ।

That's why age is that of the body and not of the Soul.

ਸ਼ਾਂਤੀ ਔਰ ਵਿਖੇਪਤਾ, ਦੋਨੋਂ ਮਨ ਕੇ ਧਰਮ।
ਤੂੰ ਸਾਖੀ ਸਹਿਜੇ ਅਚੱਲ, ਇਸਮੇਂ ਨਾਹੀਂ ਭਰਮ।

Thus, peace and commotion are innate dispositions of the mind and Soul is their witness. If we have two drawings on a piece of paper, one is of a still horse while other that of running horse, paper is the witness to both. Similarly, Soul is forever stationary. Concentration and negativity are both mind's states. Soul is self-existent, is absolute and Samadhi-roop. It is unique and aloof from the body.

2. Supreme Effort

The Soul (jeev atma) has taken on this human form, which is a golden chance for it to realise Self and achieve supreme bliss; that can only happen by doing sewa, bhagti and knowledge. The supreme effort is to be able to taste the pleasure of freedom from cycle of rebirths while still being in the body, to guide others about Self, and to get a permanent formless avastha after this body withers away.

The body remains in mother's womb before blood and semen meet, then birth, childhood, youth, and old age etc. and finally it dies. But Soul, being formless, is witness to all these stages of life. It watches this play and leaves the body on death like a snake that sheds its old skin and never looks back.

ਵਕਤੇ ਗੁਜ਼ਰਾਨ ਮਿਹਰ ਗੁਜ਼ਰ ਜਾਤਾ ਹੈ,
ਇਨਸਾਨ ਆਤਾ ਹੈ ਔਰ ਆ ਕੇ ਮਰ ਜਾਤਾ ਹੈ ।
ਹੈ ਜ਼ਿੰਦਾ ਜਾਵੇਦ੩ ਔਰ ਨੇਕਅੰਜਾਮ,
ਜੋ ਆ ਕੇ ਕੋਈ ਕਾਮ ਭੀ ਕਰ ਜਾਤਾ ਹੈ ।

The relation between body and soul is like that of house and householder or that of horse and horse rider. The horse is given to the rider to go complete a specific task and is taken back after a fixed time. Similarly, the Soul rider-roop has got possession of this body horse-roop for a short time only. Waheguru Ji, the owner, will take it back at a predetermined time. One should try to complete the task of realising God before that time is up. With GuruKirpa and blessings of Sangat, the Soul is going to make this body perform the task in the form of sewa, bhagti and knowledge. In ancient times, this task was done through intense penance and Yoga Abhiyaas but since the bodies do not have that kind of strength or the age any more, it has been substituted with Bhagti and Pranayam. Purification and concentration of mind results in BrahmGyan, and finally God is realised.

3. Realisation of God

One does not have to go to mountains, woods, or solitary places to find God; this search is done within ourselves. Waheguru Ji is established inside every body but the journey to find Him cannot continue if there is no purity and concentration of the mind, which is something that is obtained by Guru Sewa and undying devotion to Waheguru Ji. And the blessings of sewa are gained by coming in the sanctuary of Guru Mahapurashs. And that sanctuary and Sadh Sangat is obtained with great fortunes only.

ਵਡਭਾਗੀ ਸਾਧਸੰਗੁ ਪਰਾਪਤਿ ਤਿਨ ਭੇਟਤ ਦੁਰਮਤਿ ਖੋਈ ॥ (Sorath Mahalla 5, Ang 617 SGGS Ji)

ਬਨੁ ਭਾਗਾ ਸਤਸੰਗੁ ਨ ਲਭੈ ਬਿਨੁ ਸੰਗਤਿ ਮੈਲੁ ਭਰੀਜੈ ਜੀਉ ॥੩॥ (Maajh Mahalla 4, Ang 96 SGGS Ji)

That is why this human form is considered rarest of all 84 Lakh life forms. The path becomes easy to travel when Satsang is obtained and God is easily realised through Sangat of holy men. The worldly affairs are easily handled if one knows the right way (jugat) of dealing with them. Similarly, correct jugat is needed to realise Waheguru Ji instead of force and highhandedness. Jugats like sewa and worship as told by Maharapurshs who have achieved this goal with ease are greatly helpful for the seekers.

ਨਾਨਕ ਸਤਿਗੁਰਿ ਭੇਟਿਐ ਪੂਰੀ ਹੋਵੈ ਜੁਗਤਿ ॥ ਹਸੰਦਿਆ ਖੇਲੰਦਿਆ ਪੈਨੰਦਿਆ ਖਾਵੰਦਿਆ ਵਿਚੇ ਹੋਵੈ ਮੁਕਤਿ ॥੨॥ (Raag Goojri Vaar Mahalla 5, Ang 522 SGGS Ji)

4. Name Theory

The following four things are crux of all major spiritual Granths:

1. Actions (ਕਰਮ),
2. Worship (ਉਪਾਸ਼ਨਾ),
3. Knowledge (ਰਿਆਨ); and
4. Science, Knowledge (ਵਰਿਆਨ).

Our soul is the son of Waheguru Ji because it is a part of Him. He is a prince that has lost his identity due to ignorance. By coming in this human form, and with blessings of the Guru and Sadh Sangat, he has to realise his true self and the real and unbreakable relation between him and the Lord, so that he can finally obtain supreme bliss and peace by merging into Him. There are three faults in man that are separating him from his Waheguru otherwise He is closer than even our hand and feet. These are:

1. Filth (ਮਲ),
2. Posion (ਵਿਖਸ਼ੇਪ); and
3. Achromatism (ਅਵਰਨ).

By discarding filthy actions, the poisonous fruits of which are blinding the mind, one can transform them into positive actions.

5. Purity of Mind

Stay away from filthy deeds like Alcohol, meat, someone else's woman or man, gambling, stealing, lying, betraying, bribery, etc. and invest in good, honest actions. Be charitable, do ishnaan at Amrit Vela, keep body clean and pure, do sewa, practice restraint in kaam (ਬ੍ਰਹਮਚਰਜ). These actions clean and purify the mind. And only clean mind can become calm and enjoy the joys of absolute concentration.

ਕਬੀਰ ਜਾ ਕਉ ਖੋਜਤੇ ਪਾਇਓ ਸੋਈ ਠਉਰੁ ॥
ਸੋਈ ਫਿਰਿ ਕੈ ਤੂ ਭਇਆ ਜਾ ਕਉ ਕਹਤਾ ਅਉਰੁ ॥੮੭॥ (Ang 1368, SGGS Ji)

When the search of Self is done with purity and concentration of mind, one realises that the same Waheguru that once appeared as separate is one's own; in fact the entire universe appears to be one. The scene and the witness both appear to be one. Duality completely disappears and only One prevails.