Friday, June 22, 2012

ਰੇ ਮਨ ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ II...A note in response to Rajiv query

ਸ਼ਬਦ  ..੧ ਓਂਕਾਰ  ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ II
ਵਾਹਿਗੁਰੂ ਜੀ ਕੀ ਫਤਿਹ II
ਰਾਗ ਰਾਮਕਲੀ  ਪਾਤਸ਼ਾਹੀ ੧੦ II 

ਰੇ ਮਨ  ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ II
ਬਨ ਸੇ ਸਦਨ  ਸਬੈ ਕਰ ਸਮਝਹੁ  ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ II II ਰਹਾਉ  II
ਜਤ ਕੀ ਜਟਾ ਜੋਗ  ਕੋ ਮਜਨੁ  ਨੇਮ ਕੇ ਨਖੁਨ ਬਢਾਓ II  
ਗਿਆਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ II II
ਅਲਪ ਅਹਾਰ ਸੁਲਪ ਸੀ ਨਿੰਦਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਤਨ ਪ੍ਰੀਤਿ  II
ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ  ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤ II II੨  II
ਕਾਮ ਕ੍ਰੋਧ  ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਮੋ ਲਯਾਵੈ 
ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੈ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ II3  II ਇਈ
ਸ਼ਬਦ ਹਜਾਰੇ - ਸ੍ਰੀ ਦਸਮ ਗ੍ਰੰਥ  ਸਾਹਿਬ 

ਰੇ ਮਨ 
Re man in Gur-bani is not so much an exhortation to self or soul or mind as a prayer to the cosmic spirit which resonates within and without us  and is thus an evidence of omnipresence not only of an external force but of our own  consciousness -- in a cosmic spread. ( Thus, the prayer, the one who prays and the one to whom the prayer is addressed are overlapping and are in fact shifting patterns in the same kaleidoscope .)

Thus,  "Re Man" is an outcry of the cosmic self` or cosmic energy ( also called God- param atama- cosmic energy  in the throes of self-conflict, which in fact is a self-play ( Leela??), a  self-delusion of consciousness, spirit, mind, God, energy or whatever name you want to give it. The problem as you know better than any of us, Rajiv, is one of language here – language   which is a tool of the rational mind, and rational mind being just the outer tip of consciousness can hardly grasp or express the whole truth of the ocean that spreads behind it.( And I am already into preaching to a Prophet !!)

"Re man" is also one half of the mind addressing the other.

ਰੇ ਮਨ  ਐਸੋ ਕਰਿ ਸੰਨਿਆਸਾ II
"Sanyasa" of course you know. I only need to emphasize that san+nias also means " residing everywhere", seemingly quite the opposite of what it normally expresses.
Reach a state of such sanyaas .....

ਬਨ ਸੇ ਸਦਨ  ਸਬੈ ਕਰ ਸਮਝਹੁ  ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ II II ਰਹਾਉ  II
ban= of course a forest and sadan = of course a house/ home...Regard all homes as forest ( home in Gurbani is also a symbol of soul, self, mind, consciousness within-- Ghar hi parcha paiyeeye....find knowledge at home only).Interestingly, the Guru does not say, “Regard the forest as your home” but “Regard your home as forest”. Here, the Guru refers to the belief that mental detachment is possible only through sanayasa or retiring to the forests...but the Guru is obviously not  being critical of this; he is going beyond that and is in fact endorsing the importance of sanyasa, but is suggesting that for this, one's own home can attain the status of a forest; its about state of mind . The chief difference between a forest and home is not  "desolation" ( which in any case a forest never represents); the chief difference is that one regards a home as one's own, and thus a possession,  whereas a forest is  belongs to everyone or to no one in particular, and certainly not to "me". The Guru appears to suggest that residing in your home but by regarding it as not your own but a place that belongs to everyone or to the universe itself, you can free yourself of the pangs of attachment --"this house is not mine; I merely reside here" , this world does not belong to me; I merely reside here" --But by surrendering everything you gain everything; so you can see that since  nothing belongs to you,  by the same logic nothing belongs to anyone else either. Therefore, everything here is yours through love. And through love alone does anything become yours; but then it belongs to anyone or everyone who loves it, and that takes nothing away from the place or from your rights over it. Everything is infinitely sharable because everything is infinitely lovable . That which you possess does not belong to you. You merely possess it, as an invader might possess your land or country, but it will never belong to him. It will belong to you , even if you don't possess an inch of it. It will belong to you simply because  you love it. Desire is about possessing; love is about belonging. Thus the Guru extends the space of home to the infiniteness of a forest. And  the other meaning of san-nias , residing everywhere, also comes into play.

Thus sanyas no longer remains an act of  painful giving up; it actually transforms into a door to "Anand" since you have expanded the bounds of your home to those of a forest...actualy the bounds of your mind !! Thus,  ਮਨ ਹੀ ਮਾਹਿ ਉਦਾਸਾ ...Now, udasa is another interesting word here, Rajiv, as you already know all its connotations. And surely it has nothing to do with udasi or even udaseenata... It refers to a state of mind akin to "bairaag" -- another exceedingly fascinating phenomenon which runs close on the bounds of Anand  ( Which is untranslatable) I would like to sit quiet one day and listen to you on Bairaag.

ਜਤ ਕੀ ਜਟਾ ਜੋਗ  ਕੋ ਮਜਨੁ  ਨੇਮ ਕੇ ਨਖੁਨ ਬਢਾਓ II 

(ਜਤ ) of course refers to stern discipline of mind ; For the Jog Mat, the Jata, or long hair, among other things, symbolised penance also, It also referred to external discipline though as a symbol of internal penance.. The Guru obviously moves the journey  completely inwards....and says cleansing of the mind alone is purification (ਜੋਗ  ਕੋ ਮਜਨੁ ). The followers of the Jog Mat, as you know, used  to grow long nails. The Guru brings up a concept so crucial to Gurbani -    nem or niyam which to me symbolise the divine laws but is commonly taken to mean "rules" . I go for "kudrat de nem" --- Laws of Nature . Acceptance of these laws alone is highest discipline and highest bliss. For  me Rajiv,  words 'nem" and "hukam" hold fascinating and infinite meanings. Contrary to a tin-pot dictator's diktat, hukam appears to me to be the ultimate embodiment of reality -- hukam, Order, Laws, Niyam, Nem -- they all  seem to refer to forces and principles  that govern the universe or life. These are immutable and hence supreme; fighting against them or nurturing wishes or desires that run contrary to them can only lead to a conflict with truth and therefore to pain, agony, sorrow. The greatest and the most obvious  nem or hukam or law of the universe or of Nature ( Kudrat/fitrat)
is "change" ( refers also to dynamism of reality). Everything is subject to change, said Buddha, and Vedas and Gurbani clearly agree. Thus birth and death too are merely  parts of the same natural nem/hukam/laws/principles. There is neither good not bad in either of these. But to rise that level – well, well, well !!  In Gurbani there is another name used for this: Bhaana or the Will. To me at least, Bhaana and Hukam and nem and Laws of Universe ( Laws of Physics also)  are the same thing.
     The problem of language arises  here again. We seem to conclude that if there is bhaana, then there must be one whose bhaana it is; will seems to presupposes the one who wills ( God)  and hukam seems to presuppose a haakam ( also, mohkam, hakuoomat etc) These contradictions can never be resolved for these are contradictions created by a rational tool called language. To me, briefly, hukam or Will or God or  nem and  bhaana -- all refer to the same thing and speak of the same truth—that  Universe and its Laws are the same thing.( You can call it God and His Will, if you please)  The universe is nothing but a set of laws in operation; so is God -- another name for expressing the same reality. 

ਗਿਆਨ ਗੁਰੂ ਆਤਮ ਉਪਦੇਸਹੁ ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ II II

Gian-- enlightenment - alone is Guru . The other two words can mean either that this enlightenment addresses or teaches "Atm" , self, you etc, or that Atm itself is the updesh incarnate. I am not sure which is closer to the Guru's meaning. Will consult someone and get back. 

And the following three words present the greatest difficulty. ਨਾਮ ਬਿਭੂਤ ਲਗਾਓ II II

  All my life, Rajiv,  I have privately struggled to find out what ਨਾਮ  refers to. Surely, it is not name;  or if it is, surely it is not in the sense of nomenclature So what is it?.. a cosmic sound like OM ?? Or is it the unheard melody of cosmic love anhad naad or what is it??.. I am completely at a loss here.. i am soon going to a saint whose wisdom i trust . I wish to sit at his feet and try to understand what this refers to . Its not as easy as that -- that I will go and in one month, I will get to understand. Wish self realisation or revelation of  truth was that easy. But I am going to make an attempt,  sitting at his feet, loving, serving everything  and everyone  and trying to see if I can get anywhere close to this. If I do, you might find me dancing in the will find out whether or not I have found out , although then it might cease to matter one way or the other..
I am leaving these words completely untouched for this reason. ( Not that I understand much of what I have written about other things !!!)

But you are going to love the followng line ( as you do the rest of it , of course) ..ਅਲਪ ਅਹਾਰ ਸੁਲਪ ਸੀ ਨਿੰਦਰਾ ਦਯਾ ਛਿਮਾ ਤਨ ਤਨ ਪ੍ਰੀਤਿ  II

alap ahaar of course does not simply mean "eat less" but has a larger context -- May be, consume less, the door to peace and bliss in any case. ( It is , as you already know, not just about eating less; its about ahar.. which is subsistence and everything that you need for it.)

But the next two words are fascinatingly poetic --ਸੁਲਪ ਸੀ ਨਿੰਦਰਾ  -- sleep as brief and as aware (as that of a snake !!) To be awake  and  alert ( chetan)  or aware of truth even in sleep ( mundane , day to day life)  is the distinguishing mark of an Enlightened One ( Buddha, Jogi, Giani, Guru, Braham-in)

And I simply love and adore the following words: ਦਯਾ ਛਿਮਾ ਤਨ ਤਨ ਪ੍ਰੀਤਿ…compassion, (sym—pathy, feeling exactly one with someone), forgiveness ( the highest virtue in Sikh thought) and love that can not be held back, love that overflows …
Plus,  ਸੀਲ ਸੰਤੋਖ ਸਦਾ ਨਿਰਬਾਹਿਬੋ  ਹ੍ਵੈਬੋ ਤ੍ਰਿਗੁਣ ਅਤੀਤ – gentle, pious, (ਸਾਊ, ਸ਼ਰੀਫ਼ ਹੋਣ ਦਾ ਗੁਣ)  , the contentment ( in the sense of accepting reality with quiet and dignified poise – not a lazy acquiescence but a dynamic exercise of will to refuse misery over failure to feed greed , is what ਸੰਤੋਖ  is. Stay with these virtues and then you might transcend the three legendary gunas , including sadgun)

ਕਾਮ ਕ੍ਰੋਧ  ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ ਨ ਮਨ ਮੋ ਲਯਾਵੈ 
ਤਬ ਹੀ ਆਤਮ ਤਤ ਕੋ ਦਰਸੈ ਪਰਮ ਪੁਰਖ ਕਹ ਪਾਵੈ II3  II

Hatth here of course means a mixture of stubborn greed and vanity. If you transcend these snakes,  ਕਾਮ ਕ੍ਰੋਧ  ਹੰਕਾਰ ਲੋਭ ਹਠ ਮੋਹ  , then alone will self ( soul, mind) have a vision of truth, and then alone will he rise to the level of param purakh)

As you can see, my focus is tiring towards the end. ( Spill over of a long day at work –Vidhan Sabha Session. ( I am not in job, but I am still in love. We will discuss later. Or does it matter??)

I will come back some other time on these two most beautiful last lines. For the moment, I will be hoping this answers your query at least to some minor extent, Rajiv.

Finally, I am not befooled into believing that I am writing all this to help you understand anything better than you already do. Knowing how far ahead of me you already stand, I will never be found guilty of that blasphemy. Let it be said I enjoy talking to you, and hence these rambling thoughts)

AND ONE MORE THING, RAJIV. I am indebted to  a younger but friend here for his extremely valuable inputs into this note – a young man of exquisite sensibility, intelligence AND, above all,  humility. His name is GURDARSHAN SINGH BAHIA.  I must acknowledge his help here.)


No comments: