SAHAJ SAHAJ The Unstruck Melody resounds and resonates in Sahaj. I rejoice in the eternal bliss of the Shabad. In the cave of Sahaj, I sit, absorbed i

Transcription

1 The Unstruck Melody resounds and resonates in Sahaj. I rejoice in the eternal bliss of the Shabad. In the cave of Sahaj, I sit, absorbed in the silent trance of the Primal Void. I have obtained my seat in the heavens. After wandering through many other homes and houses, I have returned to my own home (inner being), and I have found what I was longing for. I am satisfied and fulfilled; O Saints, the Guru has shown me the Fearless Lord (sggs 97). <><><><> The peacock and sparrow-hawk yearn for the thunder of rain clouds. Hearing it, they sing their heart out in joy. The mind of the sparrow-hawk thirsts and longs for the beautiful raindrops from the clouds. In separation he cries, chirps and calls his Beloved every moment. As soon the first drop of rain pours down into his mouth, his pain comes to an end and he attains Sahaj. Just so, the soul-bride is separated from her beloved Lord. By attaching the sparrow-hawk of the mind to the raindrop of God's Name, she attains the state of Sahaj. The clouds of Divine Love mercifully burst forth, and the rain of Naam pours down in torrents. The cries and wailing (wandering) of the mind's sparrow-hawk ceases to be, and the Sahaj comes to abide in the mind. The soul-bride then feels completely satisfied and satiated; never again to be afflicted by thirst. The Gurbani (Sri Guru Granth Sahib, SGGS) puts it so beautifully as follows: Baabeehaa toon Sahaj bol sachai Shabad subhaayi: O sparrow-hawk (of the mind), speak the Shabad, the True Word of God, with Sahaj (sggs 1419). Nanak sant chaatrik kee niyaayee Hari boond paan sukh theevan: Nanak, the saints are like sparrow-hawks; they are comforted, drinking in the drops of God s Name (sggs 1222). Baabeehai Hukam pachhaaniyaa Gur kai Sahaj subhaayi: The sparrow-hawk (of the mind) realizes the Lord's Hukam (Will) with Sahaj through the Guru (sggs 1284). What does "Sahaj" mean? It is a Sanskrit word which can be translated as natural state of being, simple, spontaneous, celestial peace, intuitive peace, intuitive poise, natural ease, peaceful ease, intuitive wisdom, pure love, true understanding of the Shabad, abidance in Naam, lightness and clarity of the mind, perfect inner composure, all-round purity, simply Being Quiet, and so on. The mind in purity ("killed" state) is the Self, the Divine Essence or the Jot Savroop. By the adherence to the regulative principles of the scriptures, the mundane attachments become weaker, and the mind grows stronger. Simultaneously, the mind develops Ekaagartaa or one-pointedness, leading to "Sunn Samaadhi" the state of "killed" or no-mind. Simply put: The state of annihilated mind means the cessation of mental activities or fugitive thoughts (Phurne) that give place to the enduring natural poise free from worldly distractions. When this state remains constantly unshaken it becomes Sahaj Avasthaa one's natural or simple state of being Sunn Samaadhi, Sahaj Samaadhi, Sukh-Aasan, Self-realization, etc. Gurmukh bigsai Sahaj subhhayi: The Gurmukh blossoms forth with Sahaj (sggs 174). (1 of 6) [3/30/ :59:18 AM]

2 Man tan hariyaa sahaj subhaaye. Nanak naam rahe liv laaye: Thus, our minds and bodies are rejuvenated with intuitive ease. O Nanak, through the Lord's Naam we remain attuned to the String of His Love (sggs 1173). The Lord is Sahaj. He is Natural, Subtler of the subtlest, Simpler of the simplest, and Spontaneous. He is the pure Awareness and Love, celestial Poise and Silence, Absolute Bliss and Truth, and the ocean of Peace. We are that ("Soham"). That's our true nature. The means to retrace our steps back to this Original State is Sahaj Maarag or Natural Way. In Sahaj, the mind resolves itself into the Self and gets lost (or "killed"). Kin bidh mile gusaanyee mere Ram Rai. Koyee esaa sant Sahaj sukhdaataa mohi Maarag deyi bataayee: How may I meet my Master, the King, the Lord of the Universe? Is there any Saint, who can bestow such celestial peace, and show me the Way to Him? (sggs 204). Tat niranjan joti sabaaee Soham bhed na koee jeeo: The essence, the immaculate Lord, the Light of all I am He and He is me there is no difference (sggs 599). Abidance in the Self is Sahaj. Since the Self is unchanging, man's true nature is always Sahaj it is Sahaj at birth, it is Sahaj during his entire life, and it remains Sahaj even after the destruction of his physical body (death). Although Sahaj is man's real nature, still he is unable to abide in it. Why? What did go wrong? What is it that shattered his eternal state of Sahaj? Simply put: It is the birth of false ego (conditioning, predispositions, or subtle impressions of the past Karma) that creates havoc in the forest of the body. In turn, the birth of false ego is the birth of body and mind (thoughts). Since there was no false ego in the Sahaj state, there were no bodily or mental distractions. To illustrate, we can recall our state of deep sleep. In deep sleep, since one is disconnected from his body and mind, he enjoys it. There is no pain or suffering felt in that state. But upon awakening, one falls in the whirlpool of pair of likes and dislikes even though he is the same person who was happy in the deep sleep. What has transpired between the state of awakening and the state of deep sleep? It is the rise of ego-sense; which was absent in the deep sleep. According to the Gurbani, the birth of false ego is the birth of the person as well as his phenomenal world of names, shapes, time and space. Haumai sabh sareer hai hayumai opati hoe: Ego is within all the bodies; and through ego the beings are born (sggs 560). Ih sareer Maya kaa putlaa vich hayumai dustee paayee: This body, the puppet of Maya, is infused with evil ego (sggs 31). Haumai moh upjai sansaraa: Out of egotism and attachment, the Universe is born (sggs 1057). Shitaabee bavad kaari aahramnaa: Impatience (or absence of Sahaj) is the sign of evil persons (Paatshaahi 10, Zafarnaamaa). Whatever is born is temporary, thus must perish. Accordingly, the Gurbani teaches us for "killing" the false ego (or mind); because there is no fear of recurring death for what is once dead! The disappearance of false ego has no effects on the Self. The Self remains as it is even after the cessation of ego-sense! Amiyu rasnaa badan bar daatalakh apaar gur soor Shabad hayumai nivaarayu. Panchaahar ni daliyayu sunn sahaj nij ghar sahaarayu: O Incomprehensible and Infinite Spiritual Hero, O Guru, Your Shabad eradicates egotism. You have overpowered the five enticers, and established with Sahaj the Absolute Lord within Your own being (sggs 1408). Death of ego constitutes thinning of ignorance, doubts, and error. These are the obstacles to remaining in unbroken Sahaj. Ignorance is the wrong knowledge that gives rise to forgetfulness of one's true nature as (2 of 6) [3/30/ :59:18 AM]

3 pure Being. Doubt is the by-product of the wrong knowledge which is unable to cope with the real. In other words, deluded intellect's inability to cope with the truth causes mind to break down in doubt. Error also is the by-product of the wrong knowledge which consists in the false identification of one's Jot Savroop (the Self) with the body, mind, intellect, senses, etc. With the rise of this error comes the notion that this Jagat (or material world) is permanent. These obstacles must go. But how? Waheguru, the Infinite Consciousness, is subtlest. In order to re-establish link with Him, one must become equally subtle by taking up means which are comparable with His transcendental nature, which is Sahaj. Rests in this Sahaj is the entire creation. It is our mooring which we have lost and consequently we have gone astray. Sassai sabh Sahaj upaayiyaateen bhavan ik jotee: Sassa: He created the entire universe with Sahaj or natural ease; His One Light pervades the three worlds (sggs 930). The state of Sahaj can be regained if we only search it in the cave of our heart, while living in the midst of material world and its impurities. In other words, flying with both wings of matter and spirit, we can soar to the vivid heights of subtlety. Those who search for it in the midst of mountain-caves and forests, and those who call for austerities, penance, self-denial, celibacy, outer renunciation, etc., are in general of vague or deluded thinking. If we only attach ourselves with Waheguru, God, and detach from the emotional attachment, spiritual success will follow automatically. To put it otherwise, the adherence to detachment and attachment to intuitive practice of the Shabad or Naam is the power by which the mundane attachments become weaker, and the mind grows stronger. Kahu Nanak mai sahaj ghar paayaa Hari bhagati bhandaar khajeenaa: Says Nanak, I have found the Lord with intuitive ease, within the home of my own heart. Devotional worship of the Lord is a treasure over-flowing (sggs 1211). Daras tere kee piyaas amnn laagee. Sahaj anand vasai bairaagee: My mind thirst for Your Vision; in peaceful ease and bliss, I dwell in detachment (sggs 389). How can the state of subtlety be reached? In order to reach that state, one needs to cultivate and then maintain the spiritual fitness. Spiritual fitness comes about from proper understanding gained by reading and listening to the holly Name; by contemplating on the essential of the same understanding; and eventually by becoming completely absorbed in it. In Japuji Sahib (sggs 8), Baabaa Nanak has laid down eight-fold path for linking with the Divine Essence as follows: Continence or self-discipline (Jat pahaaraa) Patience or Self-mastery (dheeraj suniyar) Proper Understanding or Intuitive Wisdom (Aihran mat) Divine knowledge or Realization (Ved hathiyar) Fear of God (Bhao khalla) Practicing of Penance or Austerities (Agan Tap tao) Devotion or Divine Love (Bhaanda bhaao) Divine Name or Prayer or Purity (Amrit tit dhaal) These divine virtues ensure one's rapid spiritual progress. To master these spiritual virtues, some of the foremost requirements included in the Gurbani are desirelessness, Kirtan, Sat Sang, unconditional surrender to Waheguru, sincere devotion, constant remembrance of God, true understanding of the Shabad, meditation on the Naam, spiritual inquiry or Vichaar, virtuous conduct, Viveka Budhi or discriminating intellect, Vairaag or dispassion, etc. (3 of 6) [3/30/ :59:18 AM]

4 Mansaa maar mann sahaj samaanaa bin rasnaa ustat kraayee: Conquering desire, the mind is absorbed in intuitive ease, and then one chants the Lord s Praises without speaking (sggs 910). Sahaje gun gaavaa je prabh bhaavaa aape laye milaaye. Nanak so prabh shabde jaapai ahinis naam dhiyaaye: I sing His Praises with intuitive ease. If it pleases God, He will unite me with Himself. O Nanak, through the Shabad, God is known; meditate on the Naam, day and night (sggs 775). Vadai bhaag sat sangat paayee Hari paayaa sahaj anand: By great good fortune, I found the Sat Sangat; I have found the Lord, with intuitive ease and ecstasy (sggs 29). Sahaje naam dhiyaayeeyai gian pargat hoyi: Meditating on the Naam with intuitive ease and poise, spiritual wisdom is revealed (sggs 429). Gur kai shabad sahaj subhaaye. Othai sog vijog na viaapai sahaje sahaj samaayiyaa: Through the Guru s Shabad, one easily, intuitively finds Sahaj. There, one is not afflicted with sorrow or separation; merge into the Sahaj with Sahaj (sggs 1068). Apnaa prabh sevai sahaj subhaayi. Nanak naam vasai mann aayi: Serve God with intuitive ease. O Nanak, the Name of the Lord comes to abide in the mind (sggs 1173). What do all the foregoing terms really mean? To be desireless means not to desire anything for sense gratification. Meditation is the true nature of the Self. Therefore, meditation simply means to become fixed as the Self. But when thoughts arise in the mind and distract it, then the effort is made to eliminate them. That effort is generally called meditation. In other words, meditation is to merge into the Source consciously. Surrender is relinquishment of all mental concoctions; it is the abandonment of all concerns or worries with one's past, present, and future. In other words, total surrender means offering of the false ego, deluded mind, and corrupt intellect to God and become a "living dead". True devotion (Bhakti) is devoid of any material or celestial desires and related fear. Thus devotion simply means to selflessly love, serve and sacrifice. Unlike worldly desires, when the feeling (Bhaav) of pure love, service and sacrifice get fulfilled, all cravings come to an end. Virtuous conduct means living truthful and natural life. Constant remembrance of God means to feel connected with All-pervading Presence every moment during all our mental or physical activities. Sat Sang is the association of the spiritually wise. It helps bring the mind under control spontaneously; causing it to sink into the cave of the heart. As Sat (Divine Truth or Essence) dwells within, it also means being in-tune with the Inner-dweller. In other words, which will not destroy Love is the Sat Sang. The true spiritual Vichaar is to constantly inquire, reflect, contemplate, investigate, or directly look into: "Who am I; how can I know where I came from; where did I originate, and where will I go and merge; how am I bound and how do I obtain liberation; how do I merge with intuitive ease (Sahaj) into the Eternal; what is this world where repeated birth and death occur?", etc. As the spiritual Vichaar relates to Giyan, the pure Self-knowledge arises with the aid and practice of such spiritual inquiry, followed by Sahaj Avasthaa. Kirtan is the expression of intense longing and love for God. For Kirtan to register, it has to be selfless. Shabad is the transcendental vibratory sound. It is the Essence of the Divinity. Hence, understanding of the Shabad essentially means to understand the Creator and His creation. Vivek is the power of discrimination between the Real (Sat or Truth) and unreal (Asat or false). In short, Viveka is to know the best way. Vairaag or dispassion is the absence of sensual cravings. Self-mastery is none other than mastering the Sahaj Avasthaa by integrating one's physical, mental, and spiritual aspects naturally, without any extremes. Additional requisites for speedy spiritual progress are also repeatedly pronounced in the Gurbani. Some of these teachings are briefly summarized as follows: (4 of 6) [3/30/ :59:18 AM]

5 Worship only One God, the Ultimate Truth, which is beyond any name, form, time, and space. Since the same One God dwells in all, keep no feeling of evil, jealousy, enviousness and enmity for anyone. Close off the nine holes or doors (two eyes, two ears, two nostrils, mouth, sex organ and rectum) of the outer world; meaning all attention must be removed from them. Be kind and hurt no one with thought, speech and deeds. Practice truthfulness, humility, contentment and compassion in all situations. Give up slandering, gossip, worldly contradictions, arguments, and excessive speech. Live simple and plain life as the nature. See All-pervading Presence in all, and treat them as brethren. Take pain and suffering as gifts from God because there are many secrets in them. Be happy in God's Hukam or Will. Simply put: Take life as it comes. Make living with honest and pious earrings, share with others, and help the needy. Forgive and forget. Forgiveness is one of the transcendental qualities which belongs to godly person endowed with divine nature. Abstain from interfering with the Divine Play (Leelaa); know not to impose your own will on others and cause any being to suffer. Eat and sleep in moderation. Avoid consuming diet unconducive for spiritual progress. One should mold his living in such a way so that he can awaken Divine Love in all hearts. Do not waste useful time and energy in making external pilgrimage, and performing ablution, etc. Look beyond people's short-comings, and take on their good qualities. Try to understand others without first waiting to be understood. At bed time, invoke the God given power of introspection to review the battle of the day in one's mind to determine who won the battle the good or the evil. The "good" being that which expresses truth and virtue and attracts the consciousness to God; and "evil" being ignorance and delusion, repels the consciousness from God. The essence of Gurmat (Shabad-Giyan) is lovingly summarized in the following Shabad: "One who longs for all comforts and rewards should practice Truth. Behold the Supreme Lord near you, and meditate on the Naam, the Name of the One Lord. Become the dust of all men s feet, and so merge with the Lord. Do not cause any being to suffer, and you will go to your true home with honor. Nanak speaks of the Purifier of sinners, the Creator, the Primal Being" (sggs 322). Religion is bound in the frame-work of name, form, causation, time and space; whereas the spirituality is beyond all of them. To put it otherwise, the end of religion is the beginning of true spirituality. It is the inner purity created by the sincere spiritual practice that dissolves the obstacles or coverings put up by the false ego and its negative traits. The Gurbani makes it very clear that parrot-like remembrance, mechanical reading of the scriptures, rolling beads, and practice of external rituals will not do the trick; for all such activities are empty of spiritual vibration and thus only inflame the fire of ego. Religious rituals are fetters in that they are generally used as instruments for proving the superiority of the one religion over the other. Appropriately so, they are emphatically rejected by the Gurbani. Just so, the Gurmukh (spiritually wise) discards the chaff from the grain, while the Manmukh (unwise) collects it! (5 of 6) [3/30/ :59:18 AM]

6 Tuh kutahi manmukh karam karahi bhaayee pallai kishoo na paayi: Actions performed by the Manmukh (spiritualy unwise) are like the threshing of the chaff they obtain nothing for their efforts (sggs 603). The Gurbani declares that the Truth is higher than everything; but higher still is the truthful living. In response to this call of the Gurmat, the aspiring devotee strives to be free from guile and crookedness. To regain the Sahaj Avasthaa or ever-present natural state of his true being, he makes himself simple, pious and natural. Sukh saagaro paayaa sahaj subhaayaa janam maran dukh haare: I have found the Lord, the Ocean of Peace, with Sahaj; the pains of birth and death are gone (sggs 1122). --T. Singh Back to Top Please click on the Article Menu below for many relevant essays. [Home] [Article Menu] (6 of 6) [3/30/ :59:18 AM]