Tuesday, November 8, 2016

Modern Saints Devoid of Truth

It is difficult to understand from where did the modern day religious imposters, who call themselves saints, claim to acquire the understanding of Gurmat when their school of thought (i.e. Sant-Matt) has never accepted Gurmat, and has in fact always been active in derailing Gurmat. That is precisely why these so-called saints speak and act like Jogis of the past.

Bin sabdai ras na āvai a▫odhū ha▫umai pi▫ās na jā▫ī.
(Raamkali, M-1, Sidh Goshti, Page 945) 

Satgur Nanak says that if the instructions of a Sabad/Gyaan (i.e. body of knowledge) cannot provide you with its essence, that knowledge is also incapable to quench the thirst of your ego and desires. That was the reason why Jogis could not quench their desires and rather got engrossed in attaining material and spiritual powers. Therefore, those who could not get imbued in the truthful message must never have achieved truthful understanding. It is only the guidance of Satgur which gets mixed with the hue of truth and is showered upon a seeker in the form of truthful understanding (or Amrit). How can one then believe, that those upon whom not a single drop of this Amrit has fallen can be imbued with truth, or further could have attained truth. Satgur is saying the same thing that if the teachings of a school of thought (or a body of knowledge) provides no essence of truth, then it cannot imbue (or inspire) anyone. The Sabad that we need to partake must provide us with essence of truth, and it can only come from a meaningful guidance. The Sabad that Jogis claim to listen to cannot even provide them with any truthful essence. They used to, and even today preach that Jog is like licking a bland stone. Gurbani also testifies to this claim of theirs by noting “Sil jog alūnī chatī▫ai.” But if one does not achieve any essence from somewhere, it is difficult to focus in such a thing. This was the reason why Jogis could not focus their consciousness.

When Satgur Amardas ji said “Ānand ānand sabh ko kahai ānand gurū te jāni▫ā” then he was also exposing the falsehood of these self-proclaimed saints, be it Jogis or Vaishnavites. He said that these saints of India, who falsely claim to have attained Ānanḏ (bliss), are bereft of actual bliss because none of them have received the essence of truth. But through the company of true Satguru I have now come to know what true bliss is. This was the state of the then saints of Hindostan, and also of their contemporary followers, the self-proclaimed saints, because their faith has always opposed truth. Dasam Patshah had made this amply clear by saying, “….Sant samooh anek mati ke. Saare hi des ko dekh raheyo mat koi na dekhiyat praanpati ke” which means that none of the saints of Hindostan as of this date have spiritual (or Godly) knowledge. That is why it is difficult to figure how come the self-proclaimed saints of today acquired the understanding of Gurmat because no school of saints has ever accepted Gurmat, rather have been busy derailing it. These self-proclaimed saints therefore, talk in the same manner as Jogis used to, bereft of any understanding of Gurmat:

Rang na rātā ras nahī mātā. Bin gur sabdai jal bal tātā.
(Raamkali, M-1, Sidh Goshti, Page 945)

Without guidance of a Satguru (true knowledge), neither can one get the essence of truth nor can one be imbued with truth. A mind without guidance burns constantly in the fire of attachment and desires. One who has never settled one’s attention into one’s heart has never been able to listen and share the voice from his heart with others through words. Those who haven’t chiseled their mind, they don’t feel the hunger for true knowledge; they don’t wish to attain truth. If someone attunes to the true word (Gobind) within one’s heart then one understands the incomprehensible story of the unstruck (cosmic) sound. Then his mind does not waver, and becomes steady. After this, one gets to know one’s own identity (Aatam Ram). Meaning thereby, his illusion (or dreaminess) ends and his mind that was watching this dream merges with one’s true identity.

Gur parsādī range rātā. Amrit pī▫ā sāche mātā. 
Gur vīchārī agan nivārī. Api▫o pī▫o ātam sukh dhārī. 
Sach arādhi▫ā gurmukh tar tārī. Nānak būjhai ko vīchārī.
(Raamkali, M-1, Sidh Goshti, Page 945) 

People indulged in falsehood and deception cannot listen to the truth. Truth appears to them just like a sting from a scorpion. But with God’s grace, the temperament of one’s mind gets changed for the better. He abandons deception. Then he is blessed with the good fortune of being imbued in the guidance of Satgur. Gurbani says:

Amrit ka▫urā bikhi▫ā mīthī. 

Sākat kī bidh nainhu dīthī. 
Kūr kapat ahaʼnkār rījhānā. 
Nām sunaṯ jan bichhū▫a dasānā.
(Raamkali, M-5, Page 892) 

Such a person gets dyed in the unfading color of the truth. The essence of truth that one gets from the deliberation of Sabad Guru destroys the fire of desires. The Gurmukh thus keeps on drinking such ambrosial nectar which cannot be drunk through the mouth (Api▫o pī▫o), or say, one doesn’t need the physical body and mouth to drink that nectar. This fact has intentionally been mentioned by Satguru ji, because fake saints were mistaken thinking Naam is something to be recited through mouth. Even today these fake saints, after being aware of the mention of Api▫o pī▫o in Gurbani still do not understand. If Gurbani is understood with honesty, then there is no reason for it not to spread across the world. The only reason that the spread of Sikhi is stagnant is because Sikhs themselves have not understood Gurmat properly, forget about others. For the last two and a half to three hundred years, the propagation of Sikhi (Gurmat) has been diverted by those Sikhs who are influenced by Sanatan Matt.

Those Gursikhs who will understand the correct form of Gurmat will drink the ambrosial nectar within it, and achieve the state of spiritual bliss. Only thereafter, they will attain the stage of Sach arādhi▫ā gurmukh tar tārī. Nānak būjhai ko vīchārī. The hunger of truth will arise within them, and those Gurmukhs will be detached from the material world and float on the ocean of worldly existence. In the end, Satguru ji is saying that this is possible only after deliberation on the word. This stage can only be achieved after contemplating deeply over Gurbani.

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