Spiritualism-A Sikh Perspective

SELF REALIZATION/ਆਤਮ ਪਰਗਾਸੁ

ABSTRACT

Self-realization is an infinite and true reality with conscious awareness of the Self as a spiritual being. It is validated by the human ability to demonstrate an awakened consciousness. It brings forth a healthy and creatively functional life. Such life is characterized by tranquility wherein emotional and rational aspects speak with the same voice. It removes doubt, egotism (ਹਉਮੈ), spiritual ignorance, desire, and duality through reflection and contemplation of Naam in one’s daily life says Guru Nanak and Kabir;

ਆਪੁ ਪਛਾਣੈ ਘਰਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਜਾਇ ॥

ਨਾਨਕ ਨਿਰਮਲ ਊਜਲੇ ਜੋ ਰਾਤੇ ਹਰਿ ਨਾਇ ॥

Āp pacẖẖāṇai gẖar vasai ha▫umai ṯarisnā jā▫e. Nānak nirmal ūjle jo rāṯe har nā▫e.

Through self-realization, people dwell within the home of their inner being; egotism and desire depart. O Nanak, those who are attuned to the Name of the God are immaculate and radiant.-----Guru Nanak, Siri Raag, AGGS, Page, 57-17

ਪ੍ਰਗਟੀ ਜੋਤਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ॥

ਰਾਮ ਰਤਨੁ ਪਾਇਆ ਕਰਤ ਬੀਚਾਰਾ ॥
Pargatee Jot Miti-aa AnDhi-aaraa, Raam Ratan Paa-i-aa Karat Beechaaraa.

The Divine Light has dawned, and darkness has been dispelled. Contemplating the God, I have obtained the Jewel of God’s Name.-----Kabir, Raag Bibhas Parbhati, AGGS, Page, 1349-8

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The restoration of awareness to its original, fully conscious state should be foremost in the mind of a dedicated Sikh (ਗੁਰਮੁਖਿ), a Guru oriented seeker of Truth. The results of self-realization, are of secondary importance, although, they do provide outer evidence of an inner grace. More immediate indicators of an awakened spiritual consciousness are the manifestation of radiant calmness, mental clarity, spontaneity, simplicity, and natural ease in handling daily situations. A self-realized person is completely conscious. His very presence is morally and spiritually uplifting to the others. Even thinking about such a person, may awaken our own conscience, if we have the right intention.

Guru Nanak compares in this respect Guru oriented to self willed in Raag Tukhari:

ਪ੍ਰਗਟੀ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲਾਣੀ ॥

ਨਾਨਕ ਭੋਰੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥

Pargattee Joat Joat Meh Jata Manmukh Bharam Bhulanee, Nanak Bhor Bha-i-aa Man Maani-aa Jaagat Rain Vihaanee.

The Divine Light is revealed, and in that Light, Guru oriented achieve realization. The self-willed wander in doubt and confusion. O Nanak, when the dawn breaks, their minds are not satisfied; they pass their life-night awake and aware.-----Guru Nanak, Raag Tukhari, AGGS, Page, 1111-3

The fundamental cause of clouded awareness, as a result of wrong inherited information ingrained in to the gray matter since birth, obscures true knowledge of Higher Self or God, as an unconscious identification with the various mental states, moods, sensory perceptions, and objective circumstances. When absorbed in our outer conditions, we remain attached to them and are only dimly aware of our essential spiritual nature, and of our subjective realities there by wandering in duality forgetting the real jewel with in says Guru Nanak in Raag Asa:

ਜੋਗੀ ਭੋਗੀ ਕਾਪੜੀ ਕਿਆ ਭਵਹਿ ਦਿਸੰਤਰ ॥

ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਚੀਨ੍ਹ੍ਹਹੀ ਤਤੁ ਸਾਰੁ ਨਿਰੰਤਰ ॥

Jogī bẖogī kāpṛī ki▫ā bẖavėh disanṯar.Gur kā sabaḏ na cẖīnhī ṯaṯ sār niranṯar.

Why do the Yogis, the revelers, and the beggars wander in foreign lands? They do not understand the Word of the Guru's Sabd, and the essence of excellence with in them.-----Guru Nanak, Raag Asa, AGGS, Page, 419-1

A momentary self-observation may be sufficient to remind us that we are not centered on our consciousness. We are usually distracted by random thoughts, shifting moods, sensory urges, and varied perceptions. Even when we want to withdraw our attention from these pre-occupations, it may not be easy to do so. For an average person, clouded, conditioned awareness may be his normal state, while the self-realized are saved by God.

ਹਮ ਨੀਚ ਹਤੇ ਹੀਣਮਤਿ ਝੂਠੇ ਤੂ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥

ਆਤਮ ਚੀਨਿ ਤਹਾ ਤੂ ਤਾਰਣ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ॥

Ham nīcẖ hoṯe hīṇmaṯ jẖūṯẖe ṯū sabaḏ savāraṇhārā. Āṯam cẖīn ṯahā ṯū ṯāraṇ sacẖ ṯāre ṯāraṇhārā.

I am low and wretched, with shallow and false understanding; You embellish and exalt me through the Word of Your Sabd. And wherever there is self-realization, You are there; O True God & Savior, You save us and carry us across.------Guru Nanak, Raag Malar, AGGS, Page, 1255-7

We humans have three basic attributes -- the social instinct, the security instinct and the sexual instinct. These are needed for the human race to survive. When used selfishly or incorrectly they bring harm to the others. In our selfish attempt to fulfill these desires, we are in constant conflict with the others. We interrupt when someone is speaking or debating. We unfairly criticize and judge others in many ways without any solid evidence in black and white. No one has the right to judge anyone.

ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥

ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥

ਵਾਟ ਨ ਕਰਈ ਮਾਮਲਾ ਜਾਣੈ ਮਿਹਮਾਣੁ ॥

ਮੂਲੁ ਜਾਣਿ ਗਲਾ ਕਰੇ ਹਾਣਿ ਲਾਏ ਹਾਣੁ ॥

ਲਬਿ ਨ ਚਲਈ ਸਚਿ ਰਹੈ ਸੋ ਵਿਸਟੁ ਪਰਵਾਣੁ ॥

ਸਰੁ ਸੰਧੇ ਆਗਾਸ ਕਉ ਕਿਉ ਪਹੁਚੈ ਬਾਣੁ ॥

ਅਗੈ ਓਹੁ ਅਗੰਮੁ ਹੈ ਵਾਹੇਦੜੁ ਜਾਣੁ ॥੨॥

Nanak Parkhay Aap Kaou Ta Paarkh JaaN, Roag Daaroo Dovai Bujhai Ta Vaid SujaaN. vāt na kar▫ī māmlā jāṇai mihmāṇ. Mūl jāṇ galā kare hāṇ lā▫e hāṇ. Lab na cẖal▫ī sacẖ rahai so visat parvāṇ. Sar sanḏẖe āgās ka▫o ki▫o pahucẖai bāṇ. Agai oh agamm hai vāheḏaṛ jāṇ.

The greatest assayer is he, who can assay himself. When someone understands both the disease and the medicine, only then is he a wise physician. Do not involve yourself in idle business on the way; remember that you are only a guest here. Speak with those who know the Primal God, and renounce your evil ways. That virtuous person who does not walk in the way of greed, and who abides in Truth, is accepted and famous. If an arrow is shot at the sky, how can it reach there? The sky above is unreachable-know this well, O archer! -----Guru Angad, Majh ki Vaar, AGGS, Page, 148-8

A dictionary defines meditation as the continuation of focus on one thought. Thought life should be ascended and transcended. Otherwise man remains entangled in duality. Thought is not enough to bring an aching heart of a man peace and tranquility – a state of poise/rapture called Sahaj by Guru Nanak, unless it is accompanied by service to the Guru with self- conceit.

ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵਣੀ ਭਾਈ ਆਪੁ ਛੋਡਿ ਚਿਤੁ ਲਾਇ ॥

ਸਦਾ ਸਹਜੁ ਫਿਰਿ ਦੁਖੁ ਨ ਲਗਈ ਭਾਈ ਹਰਿ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥

Gur Kee Kaar Kamaavnee Bhaa-ee Aap Chhod Chit Laa-ay, Sadaa Sahaj Phir Dukh Na Lag-aee Bhaaee Har Aap Vasai Man Aa-ey.

Work to serve the Guru, O Siblings of Destiny. Abandon self-conceit, and focus on your consciousness. You shall be in peace forever, and you shall not suffer in pain any longer. O Siblings of Destiny, God It self shall come and abide in your mind.-----Guru Amar Das, Raag Sorath, AGGS, 639-4

ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥

ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥

Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā▫e. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

True is that place of pilgrimage, where one bathes in the pool of Truth, and achieves self-realization as Guru oriented, and understands his Self. God has shown that the Word of the Guru's Sabd is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away.-----Guru Amar Das, Raag Suhi, AGGS, Page, 753-15

Most of us are self-centered. What we resent in the others are the things that we may be struggling with ourselves. The other person’s behavior can be a mirror to us so we can see our own defects and ask ourselves: Where have we been selfish, self-seeking, frightened, dishonest or inconsiderate? Whom did we hurt? Did we unjustifiably arouse bitterness? Were we at fault? What should we have done differently? Even if a situation was not entirely caused by our own fault, we may have completely ignored the other person’s point of view. Perhaps we should have honestly admitted our fault. We should have offered to set things right. One cannot be helpful to all the people, but he can at least ask God to show one how to be kinder and to be more tolerant of the others’ flaws.

An enlightened individual has probably already learned humility, nonviolence, tolerance, and simplicity from a bona-fide master.

ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਊਪਜੈ ਭਾਈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ ॥

ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਦਾ ਕਰਿ ਭਾਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

Gur Bin Sahaj Na Oopjea Bhai Poochoh Gianiyaa Jaa-ay, Satgur Kee Sayvaa Sadaa Kar Bhaa-ee Vichahu Aap Gavaa-ay.

Without the Guru, celestial peace is not produced. O Siblings of Destiny; go and ask the spiritual teachers about this. Serve the True Guru forever, O brother, and eradicate self-conceit from within.-----Guru Amar Das, Raag Sorath, AGGS, Page, 638-15

Consciousness perceives God as spirit. Every faculty can know only of itself or whatever is in harmony with its own nature. The ear cannot recognize the color, which is the domain of the eye; taste is in the domain of the tongue. Similarly the spirit in man alone can know God, who is also a spirit, indivisibly united with it. It is the theme, harmony and player all at once. It is the singer, the instrument and the song. So is the man with the God as Eternal with Eternity. It is the balance, weight and the Weigher Itself.

ਆਪੇ ਕੰਡਾ ਆਪਿ ਤਰਾਜੀ ਪ੍ਰਭਿ ਆਪੇ ਤੋਲਿ ਤੋਲਾਇਆ ॥

ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਆਪੇ ਵਣਜੁ ਕਰਾਇਆ ॥

Aapay Kanddaa Aap Taraajee Prabh Aapay Toal Toalaa-eaa, Aapay VaNajaaraa Aapay VaNaj Karaa-eaa.

God It self is the balance scale, and the Weigher. God It self weighs with the weights, It self is the banker, and the trader, and It self makes the trades.-----Guru Ram Das, Raag Sorath, AGGS, Page, 605-15

A calm, quiet man, once he decides to do something, can do so without much fanfare, without losing his mental poise and balance. The conscious moral struggle at every turn is a preliminary stage. Eventually, one can instinctively do the right things. Those who live with the infinite and in the nature develop an instinctive goodness in them. The all-pervading field of God is consciously, and simultaneously presents everywhere. All worlds, creatures, and beings exist in God. To say that God is present at some places but not at the others is to affirm an untruth.

ਘਰਿ ਇਕੋ ਬਾਹਰਿ ਇਕੋ ਥਾਨ ਥਨੰਤਰਿ ਆਪਿ ॥

ਜੀਅ ਜੰਤ ਸਭਿ ਜਿਨਿ ਕੀਏ ਆਠ ਪਹਰ ਤਿਸੁ ਜਾਪਿ ॥

Ghar Ayko Baahar Ayko Thaan Thananter Aap, Jee-a Jant Sabh Jin Kee-ay Aath Pahar Tis Jaap.

The One God is within the home of the self, and It is outside as well. God Itself is in all places and interspaces. Meditate twenty-four hours a day on the One who created all beings and creatures.-----Guru Arjun, Siri Raag, AGGS, Page, 45-10

Transcendental perceptions may suddenly unfold in us. We benefit by acknowledging the expressed, divine qualities of an enlightened conscience. Such recognition is a reminder to us of our own potential awakening as Guru oriented (ਗੁਰਮੁਖਿ). The mind has to be controlled. The more mastery you have over yourself, over the vagaries of your mind, the better positioned you will be to enjoy the earthly delights, assuming that you do not have any hankering for a spiritual life. It is difficult to still the mind if most of the time you are chasing your desires. Serenity is possible only through the Grace of God.

ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥

ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥

Das Dis Khojat Main Firio Jat Dekhou Tat Soey, Man Bus Aavai Nanaka Jay Pooran Kirpa Hoey.

I have wandered in all ten directions; where ever I looked I saw God’s vision. The mind’s restlessness comes to be subdued, by the blessings of It’s Grace, says Nanak.-----Guru Arjun, Thiti Gauri, AGGS, Page, 298-17

The mind has in it the source of material energy as well as spiritual spark. In rarified conditions it assumes, the attributes of five elements of life. When engaged in thought, human mind is lifted to a higher plane. It attains the status of the Enlightened One. It can anticipate happenings in the past or in the future, as well as reconstruct his past.

ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥

ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥

ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥

ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥

ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥

ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥

Mamma Man Seo Kaaj Hai Man Saadhay Sidh Hoey, Man He Man Seo Kahay Kabira Man Sa Miliaa Na Koey, Eh Man Saktee Eh Man Seo, Eh Man Panj Tut Ko Jeo, Eh Man Lay Jaou Unman Rahay, Taou Teen Lok Ki Baatay Kahay.

MAMMA: A mortal's is normally concerned with his own mind but if he disciplines his mind, he can move towards perfection. Only a mind can relate to another mind. Says Kabir, there is no other thing like the mind. This mind is the material power and consciousness. This mind is the life of the five elements. When this mind is channeled, and guided to enlightenment, it can decipher the secrets of the three worlds.-----Bhagat Kabir, Gauri Poorbi, AGGS, Page, 342

Many of our problems arise from a sense of boredom, monotony, pressure, and unfulfilled desires. These are enough to throw the mind off balance, even if there is no major external stimulus. A change of attitude is necessary to get a grip over the mind. Farid suggests, in Raag Asa that by getting emotionally involved with the love of God, one can deal with any difficult of worldly challenges:

ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥

ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥

ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥

ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥ ----- ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥
Dilahu Muhabat JinH Say-ee Sachi-aa, JinH Man Hor Mukh Hor Se KaaNdhay Kachi-aa, Ratay Isak Khudaa-ay Rang Deedaar Kay. Visri-aa JinH Naam Tay Bhu-ay Bhaar Thee-ay ------ Saykh Fareedai Khair Deejai Bandage.

Those who love their True Creator whole-heartedly alone are true, But they who say one thing and do another, they are reckoned false. They who are imbued with the love of Allah are inebriated with Its Vision. Those who have forsaken God’s Name are a burden to earth. The true Saints are those whom the God Itself Owned. Blessed is their mother; fruitful is their coming into the world. Thou are Infinite, Unfathomable, Sustainer of the world. O, God, those who have realized Thy Truth, their feet I kiss, and I seek Thy Refuge; Thou art our Forgiving, so bless Thou Farid, the Sheikh, with the Bounty of Thy worship.-----Sheikh Farid, Raag Asa, AGGS, Page, 488

Most of us are spiritually bankrupt. We should try to find out what has blocked our spiritual growth. As individuals, humans are at different stages in their spiritual growth. So we cannot compare one with another. We have to search our flaws in our make up which caused our failure. Self manifests itself in many ways. It is the mind of the self-willed, which is the root cause of troubles. It is manifested in resentments, in fears, in sexual misconduct, and in the harm done to the others. Is it possible that a lack of a willingness, individual insecurity and fear has something to do with a spiritual failure to move forward?

A self realized person manifests cleanliness, steadiness, self-control, renunciation of the objects of gratification, absence of false ego, the fear of death, and freedom from bondage.

He has, thus, found the absolute philosophical truth in spiritual knowledge while the others around him may be in total ignorance. The absolute Truth is the super- conscience, the Universal Principle, some perceive it within themselves by meditating, and others achieve it through acquisition of knowledge. Still others attain it through renunciation of the lower instincts and development of higher virtues through the Word of Sabd:

ਕਾਂਯਾਂ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਅੰਮ੍ਰਿਤ ਤਿਸ ਕੀ ਧਾਰ ॥

ਸਤਸੰਗਤਿ ਸਿਉ ਮੇਲਾਪੁ ਹੋਇ ਲਿਵ ਕਟੋਰੀ ਅੰਮ੍ਰਿਤ ਭਰੀ ਪੀ ਪੀ ਕਟਹਿ ਬਿਕਾਰ ॥

Kāŉyāŉ lāhaṇ āp maḏ amriṯ ṯis kī ḏẖār. Saṯsangaṯ si▫o melāp ho▫e liv katorī amriṯ bẖarī pī pī katėh bikār.

If the human body is the vat, and self-realization is the wine, then a stream of Ambrosial Nectar is produced. Meeting with the Society of the Saints, the cup of the God's Love is filled with this Ambrosial Nectar; drinking it in, one's corruptions and sins are wiped away.-----Mardana, Raag Bihagrha, AGGS, Page, 553-7

Each person’s experience is unique. Hence comprehension would vary from person to person. The True Guru makes the true seeker realize God within himself. This uniqueness of the Divine being, personalized in each and yet common to all humans is an attribute of the knowledge of the Infinite. To love such a God is psychologically as difficult as it is to represent It in thought. The intellect isolates, the emotions unite the thought processes. Men are separated by intellectual opinions, and convictions reflecting their stages of evolutionary growth. But they are united in their feelings and their love of the ideal.

The spiritual attitude lies in trying to find a meaning in every human suffering. The moment one finds some explanation, his suffering becomes less intense. The main purpose of training the mind is to take the person, stage by stage, towards higher realization through meditation in action until there is total self-realization or conviction.

Conclusion:

Problems of the mind can be resolved through a conviction about the real nature of man, the attempt to find meaning in all human experiences, the development of certain attitudes, control of moods, and giving direction to the moods. In the earlier stage, if an awareness of the Divine nature of man is within one, he is on his way to become a well rounded, practical, efficient, and a spiritual man. This fourth stage of Poise/Sahaj is reached through not mere talk but actual individual effort to become a better person, which is hard to explain.

ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ॥

ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

Giaan Na Galee-ee Dhoodhai Kathna Karrhaa Saar, Karam Milai Taa Paa-ee-ai Hor Hikmat Hukam Khu-aar.

Wisdom cannot be found through mere words. To explain it is as hard as iron. When God bestows Its Grace, then alone it is received. Other tricks and orders are useless.-----Guru Nanak, Raag Asa, AGGS, Page, 465-1