The Master

 

Apart from it's scientific approach, it's comparatively easy accessibility , it's quality of naturalness and it's freedom from the drawbacks of other yogic forms , anther distinctive feature of the Yoga of the sound current is the unique and pervasive emphasis it lays on the need at every step for a satguru, pir-experience- rah or Murshid – realize- I – kamil  (a competent, living Master ). Though something on this theme has already been mentioned under “The cornerstones ,” much remains to be elaborated.

The Guru – shish or Guru – Sikh relationship is important in all forms of practical yoga, but it is pivotal here in a unique sense. For the Guru in the surat Shabd Yoga is not only a being who explains to us the real nature of existence, instructs us in the true values of life and tells us of the sadhnas to be practiced for inner attainment, he is all this and more. He is the inner guide as well , leading the soul from plane to plane to it's ultimate destination, a guide without whose aid the soul would encounter barriers which it would be unable to Surat Shabd Yoga mount .

 

The role of the Master being what it is , it is little wonder that all mystics who have pursued this way should have sung of him with superlative and adoration . From Kabir , we read:

 

The role of the Master being what it is it is little wonder that all mystics who have pursued this should have sung of him with superlative reverence and adoration. From Kabir, we read:

 

I wish and long for the dust of his feet – the dust that has created the universe;

His lotus feet are true are the true wealth and  a haven of pace.

They grant ineffable wisdom and lead one on the path God ward.

 

And the Sikh scriptures sing :

Sweet are the lotus feet of the Master;

With God’s writ one sees them;

 

And myriad are the blessing that follow upon such a vision .

Guru Arjan

 

From the Sufis, we have:

 

If I were to sing praises of his countless blessings till eternity,

I could hardly say anything of them.

 

Jalalud-din Rumi.

 

Some mystics even go to the extent of raising his position above that of God:

 

The Master is greater than God.

- Kabir.

 

The Guru and God both stand manifested, whom may I adore and render obeisance?

Wonderful indeed is the Guru who has revealed the God-power within.

- Sehjo Bai.

 

All this may lead the skeptic human idolatry. He may ask: “why this deification of a human being? Why such praise heaped upon one who is mortal?” Mystics at times have responded to this question with holy indifference:

 

People decry that Khusro has turned idolater;

Indeed I have, but what has the world to do with me?

- Amir Khusro.

 

But sometimes, they munificence of the Master one gets naught,

Even if one engages in a million meritorious deeds.

- Gurbani.

 

Devotion to God keeps one entangled in this (physical) life – just consider gravely,

But devotion to the Master carries one back unto God.

- Kabir.

 

Enter within and verify for yourself,

Who is greater of the two: God or the Guru.

- Gurbani.

 

God drove me into the wilderness of the world, but the Master has snapped for me the ceaseless chain of transmigration.

- Sehjo Bai.

 

All great spiritual teachers have maintained that without the help of a living Master , the spiritual journey is difficult and impossible to traverse to the very end. Jalalud-din rumi, the Persian mystic, suggests this forcefully when he says:

 

Veiled from this was Moses

Though all strength and light,

Then thou who hast no wings at all,

Attempt not flight.

 

And makes his meaning still clearer elsewhere:

 

Find a Master spirit, for without his active help and guidance this journey is beset with dangers, perils and fears.

 

In the gospels it is the same strain that vibrates through the sayings of Jesus:

 

No man cometh unto the Father but be me.

- St. John

 

No man knoweth who the Father is, but the son;

And he to whom the son will reveal him.

 

- St. Luke and St. Matthew.

 

No man can come to me, except the father which hath sent me draw him; and I will raise him up at the last day.

- St. John.

 

While conferring apostleship on the twelve disciples, Jesus said unto them:

 

He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.

 

Wherefore he was able to save them to the uttermost that came unto God by him, seeing he ever livith to make intercession for them.

 

The Master is indeed the “intercessor” or Rasul, who moves between us and God, linking us to the holy word, and without him there could be but little hope of salvation. No friendship could be greater than his friendship, no love truer than his love, no gift greater than his grace. Chance winds may blow others apart and death may come to part the most faithful lovers; he alone is unfailing in life as well as in death:

 

I have commanded you; and, lo! I am with you always, even unto the end of the world.

- St. Matthew.

 

 

 

He alone is a friend who accompanies me on my last journey,

And shields me before the judgment seat of God.

-Gurbani.

 

Other gifts may decay and perish, but his gift, the gift of God’s word, is imperishable, indestructible, ever shining, ever fresh, ever new, a boon in life, a greater boon in death.

 

From where does the Master derive this unique and superhuman power that makes him almost equal to God and in the eyes of his disciples, places him even above God? can mortal flesh compete with the immortal and the finite outdistance the infinite? This may well seem a paradox to the world, but those who have crossed with opened eyes to the inner kingdom, see in this no contradiction, only the mystery of God’s greatness. The true Master is one who under instruction and guidance from his own teacher has learned to analyze the soul from the body, has traversed the inner path to it's very end, and has beheld the source of all light and life and merged with the Nameless one. After merging with the Nameless one, he becomes one with him and one with all that is. on the human plane he may appear as limited as any one of us, but on the spiritual, he is limitless and infinite even as God himself:

 

O my servant obey me, and I shall make thee like unto myself, I say, “Be” and it is, and thou shalt say “Be” and it shall be.

- Baha ullah – the four valleys.

 

The word was made flesh, and dwelt amongst us.

- St. John.

 

The word is the Master and the Prophet, full of wisdom deep and profound.

Guru Nanak.

 

When I churned the sea of body, a strange truth came to light,

God was identified in the Master and no distinction could Nanak find.

- Guru Ram Das.

 

Guru is Brahma, Guru is Vishnu, Guru is Shiva and Guru is the veritable Par-Brahm, and we offer our salutation to him.

 

The Guru-shish relationship has very often been described as below:

 

Who is the true Guru for a disciple?

Shabd indeed is the Guru and surat the disciple of the Dhun (Sound).

- Guru Nanak.

 

The Shabd-Guru is too deep and unfathomable,

Without (the controlling power of) the Shabd the world would be but a wilderness.

- Guru Nanak.

 

The word of the Master is Master indeed, full of life-giving water,

He who follows his word doth verily cross the strands of time.

- Guru Ram Das.

 

The disciple-Surat can traverse the path only with the Shabd-Guru,

Exploring the heavenly mysteries, it doth find rest in the inverted well (of the head).

- Tulsi Sahib.

 

Know it for certain that Shabd-Guru is the veritable Guru,

Surat can truly become the disciple of the Dhun by being a Gur-mukh (receptacle for the word).

- Bhai Gurdas.

 

Guru resides in the gagan (spiritual realm above) and the disciple in the ghat (between the two eyebrows.

When the two the surat and the Shabd, do meet, they get united eternally.

- Kabir.

 

There is an essential and indivisible relationship between God and the God-man for he serves as a human pole at which the God-power plays it's part and helps in the regeneration of the jives. It is needless to distinguish between the magnet and the magnetized field and it is therefore said:

 

Devotion to the Satguru is devotion to the Lord,

Satguru secures salvation by giving contact with Naam (the God-power).

 

Uncovetous of worldly riches, he may seem poor, but he is rich in God’s infinitude and once the mortal coils have been cast off, he is reabsorbed into the still center, subject to no limitations. What gives him his unique preeminence is precisely this spiritual at-one-moment with the absolute and to judge him on the human level is to fail to understand him. Rumi has well said, “Never take a God-man to be human; for though appearing so, he is yet much more.” It is by virtue of the extra human potential that he becomes the Master. Having merged into Divine consciousness he, in his human state, becomes it's agent and speaks not in his individual  capacity but as the mouthpiece of God:

 

His hand is the hand of God

And the power of the Lord works through him.

- Rumi

 

O! my friend, I speak nothing from myself,

I only utter what the beloved puts into my mouth.

- Guru Nanak.

 

I do nothing of myself; but as my father hath taught me, I speak these things.

- St. John

 

The Master being what he is, it is not surprising that he should be held so high. Being an instrument of the divine to praise him is only another way of praising God, and to extol him above God is not to set up an opposition between the finite and the infinite but to assert that from the human standpoint the aspect of God which bends down toward man to raise him to itself (i.e., the centripetal), is higher than that which merely allows him to run his ways in the world of relativity from birth to birth (i.e., the centrifugal), even though both at the super-human lever are seen to be one and indivisible.

 

A system in which the teacher is so central to every aspect of the students outer and inner discipline and progress and without whose instructions and guidance nothing could be done, must lay great emphasis on the principle of grace, and mystic literature is not wanting in stressing and underlining this aspect. But if from one angle it is the Master who bestows everything upon the disciple, it must not be forgotten that in doing this he is only repaying a debt he owes to his own Guru, for the gift he bestows is the gift he himself received when he was at the stage of a disciple, and so he usually never claims anything for himself and the Master does not add anything from outside. It is only when the gardener waters and tends the seed that it bursts into life, yet the secret of life is in the seed itself and the gardener can do no more than provide the conditions for it's fructification. Such indeed is the function of the Guru.

 

An ancient Indian parable vividly brings out this aspect of Master disciple relationship. It relates that once a shepherd trapped a lions cub and reared him with the rest of the flock. The cub, judging himself by those he saw around him, lived and moved like the sheep and lambs, content with the grass they nibbled and with the weak bleats they emitted. And so time sped on until, one day, another lion saw the growing cub grazing with the rest of the flock. He guessed what had happened and pitying the cups plight, he went up to him, drew him to the side of a quiet stream, made him behold his reflection and the lions own and turning back, let forth a mighty roar. The cub, now understanding his true Nature, did likewise and his erstwhile companions fled before him. He was at last free to enjoy his rightful place and thenceforward roamed about as a king of the forest.

 

The Master is indeed such a lion. He comes to stir up the soul from it's slumber and, presenting it with a mirror makes it behold it's own innate glory of which, without his touch, it would continue unaware. However, were it not itself of the essence of life, nothing could raise it to spiritual consciousness. The Guru is but a lighted candle that lights the unlit ones. The fuel is there, the wick is there, only gives the gift of flame without any loss to himself. Like touches like, the spark passes between and that which lay dark is illuminated and that which was dead springs into life. as with the lighted candle, whose privilege lies not in it's being an individual  candle but in it's being the seat of the unindividual flame that is neither of this candle nor of that but of the very essence of all fire, so too with the true Master. He is a Master not by virtue of his being an individual  Master like anyone else, but he is a Master carrying in him the universal light of God. again, just as only a candle that is still one burning can light other candles – not one that is already burnt out – so only a living Master can give the quickening touch that is needed, not one who has already departed from this world. Those that are gone were great indeed and worthy of all respect, but they were pre-eminently for their own time, and the task they accomplished for those around them most, for us, be performed by one who lives and moves in our midst. Their memory is a sacred treasurer, a perennial source of inspiration, but the one thing their remembrance teaches is to seek for ourselves in the world or the living that which they themselves were. Only this kiss of a living prince (Master) could bring the slumbering princess (soul) back to life and only the touch of a breathing Beauty could restore the beast to his native pristine glory.

 

Where the guidance of a competent living Master is such a prime necessity, the task of finding and recognizing such a genuine soul assumes paramount importance. There is no dearth of false prophets and of wolves in sheep clothing. The very term Satguru, or true Master , implies the existence of it's opposite and it is the false that meet our gaze at every turn. However difficult it manifested be to find a God-man (for such beings themselves by spectacular miracles or court the public limelight), it is nevertheless not impossible to single him out form the rest. He is a living embodiment of what he teaches, and though appearing poor, he is rich in his poverty:

 

We may seem beggars, but our actions are more than royal.

- Shamas Tabrez.

 

He is unattached to worldly objects and is never covertous. He gives his teachings and instructions as a free gift of Nature, never seeking anything in return, maintaining himself by his own labors and never living on the offering of others:

 

Bow not before one who calls himself a Master, yet lives on the charity of others.

He alone is of the true path who earns his own livelihood and befriends the needy.

- Guru Ram Das.

 

Further more, a genuine Master-soul never set up any contradictions in our minds; all the distinctions between faith and faith, creed and creed vanish at his touch, and the unity of inner experience embodied in the various scriptures stands clearly revealed:

 

It is only the jewelers eye that at a glance can tell the ruby.

- Bhai Nand Lal.

 

The one recurrent theme of such a master’s teaching is that in spite of all the outward distinctions that confuse and confound us, the inner spiritual essence of all religious teachings is the same. Hence the Master's come not to propagate new creeds or dogmas but fulfill the existing Law:

 

O Nanak, know him to be perfect Master who unites all in one fold.

- Guru Nanak

 

If he teries to convert, it is not the outward name and form that he seeks, but the baptism of the spirit within. For him, the inner life is a science that is open to men of all creeds and nations , and whosoever shall take up it's discipline, to him shall all things be added.

 

Thus it is the inner message that is ever paramount in the teaching of a real Master . He can best interpret the true import of the scriptures but he speaks not as one who is learned in such matters but as one  who has himself experienced what such writings record. He may use the scriptures to convince his listeners that what he teaches is the most ancient truth, yet he himself is never subject to them and his message moves above the merely intellectual level; it is inspired by the vividness and intensity of direct first – hand experience. “how can we agree,”said kabir to the theoretical pandits , when I speak from inner experience and you only from bookish learning .” He makes the seeker turn always inward, telling himof the rich treasures within:

 

Dost thou reckon thyself a puny form,

When within thee the Universe is folded?

- AIL

 

The kingdom of God cometh not with observation,

The kingdom of God is within you.

- ST. LUKE

 

Inviting and persuading him to undertake the discipline that unlocks this treasure he says:

 

Cleanse thou the rheum from thy head

And breathe the light of God instead.

- RUMI

 

And this discipline, if he be indeed a perfect teacher , will focus itself not on Hatha Yoga or other such extreme practices, but on transcendental hearing and seeing accompanied by a steady outer purification of one’s thoughts and deeds by means of moderation and introspective self – criticism, rather than by torture, austerity or asceticism. But the most important and least fallible sign of centered on this inner science , but at the time of initiation, he will be able to give the disciple a definite experience – be it ever so rudimentary- of the Light and Sound within and, when the disiciple has learned to rise above body – consciousness, his Radiant Form will appear unsought to guide him onward on the long journey.

 

The wondrous and luminous form of the Master only

A true Master can make manifest to the spirit.

- GURU NANAK

 

He is a Guru in vain who cannot turn the darkness (gu) into light (ruh ). And Nanak has said , “ I will not take my Master at his word until see with mine own eyes.” If he is agenuine teacher, he will never promise salvation that comes only after death. Accordingly , to him it is always a matter of now and here. One who has not attained liberation in life , cannot hape to achieve it after death. Jesus too always urged him disciples to master the art of dying daily. A Master will further maintain that spirituality is a science, aldeit a subjective one, and that every individual  can and must verify it's truth in the laboratory of his own body , provided he can create the requisite condition , which is one- pointed concentration. Life is one continuous process which knows no end , though it may assume different aspects from one plane to anther , he is we have yet no knowledge and much less experience of the life on other planes , where one is from this bondage and forced comings and goings that the Master prepares the forced comings and goings that the Master prepares the way to liberation in this very life , by connecting the creation , and give one is prepared to forsake of the higher spiritual regions , provided one is prepared to forsake the flesh for the spirit . “Learn to die that you may begin to live ,”exhorted the Master  Christian. Blessed is the man who daily prepares himself to die.

 

Those in whom the eternal word speaks are delivered from uncertainty ,and it is indeed the Master’s job to make this word audible in man.

 

 

 

O Nanak! snap all the ties of the world,

Serve the true Master and He shall bestow on thee true riches.

- GURBANI

 

He who has such a teacher is blessed indeed, for he has verily made friends with God Himself and found a companion who shall not forsake him even to the end of the earth. In this life or after death , and who shall not cease to guide him until he reaches his final destination and becomes as great and infinite as himself.

 

A philosopher’s stone at best may turn base metal into gold,

But glory to the Master who  transform  the disciple into his own celestial mould.

Whatever one’ s problems , there is peace and solace in his company , and association with him gives strength and stimulates inner effort; hence the pressing need for Satsang (association with the True one ) , for those who have not yet learned to commune with him on the inner planes.

 

A seeker must certainly be critical and discriminating in his search for a perfect Master, but having succeeded infinding one (and he who is genuine seeker will never fail , such is the Divine decree) , what will be the Nature of his relationship to him ? will he continue to be critcal of what he is told and observes? Will he continue to test every act of his teacher with the microscope of his discrimination? To maintainsuch an attitude  even after having initially ascertained the genuineness of the perfect One is to fail to appreciate his greatness and rightly respond to it. To meet such a soul is to meet one infinitely greater than oneself, and to know him to meet one with God is to be humbled is to attempt to hold the ocean in a fest tube, for he is moved by reasons that we can never comprehend.

 

He who can appreciate the blessing of being taken into the fold of the saturu or the murshid –I- kamil, will forever sing of his Grace , beauty and perfect love:

 

If the beautiful One were to take my wandering soul under his wimg , I would sacrifice all empires for the lovely mole on his face.

- HAFIZ

 

He will never question the actions of his Master , even if he fails to understand them, for he knows that even:

 

If Khizr did wreck the vessel on the sea

Yet in this wrong there are a thousand rights.

- RUMI

 

He will have to develop the faith of a child who , having trusted himself to a loving hand , moves as directed, never questioning anything :

 

… whosever  shall not receive the Kingdom of God as a little child shall in no wise enter therein.

- ST. LUKE

 

The cryptic words of the God – man very often baffle human understanding. His behests , at times may apparently sound contrary to the scriptural texts or ethical injunction , but in reality thay are not. One should follow them in full faith , and in due time their true significance will be reveled.

And like the child’s should be the devotee’s love, full of humility and simplicity. The purity of is flame alone shall burn away the dross of the world:

 

Kindle the fire of love and burn all things,

Then set thy foot unto the land of the lovers.

- BAHA ‘ U’ LLAH

 

Weld into one the vessel , which is now fragmented into a thousand parts, so that it may be fit to contain the light of God It is the  link between the seeker and his Friend and through Him, between the seeker and the Absolute . How can one love the Nameless and Formless and but through Him , who is His true embodiment, for as the Lord revealed to Mohammed:

 

I dwell neither high nor low , neither in the sky nor

On the earth, nor even in paradise,

O beloved, believe me, strange a sit may seem,

I dwell in the heart of the faithful and it is there that I may be found.

-RUMI

 

On this mystic path reasoning is the help , but reasoning is also the hindrance.  Love alone can bridge the  gulf , span the chasm, the relative to the Absolute . such  love is not of this world or of this flesh. If is the call of soul unto soul, of like unto like, the purgatory and the paradie. Who shall describe it's ecstasy?

 

Speak not Leila’s or of Majnun ‘s woe

Thy love hath put to naught the love of long ago.

-SAADI

 

Live free of love for it's very peace is anguish.

-ARABIAN POEM

 

A million speak of love , yet how few know,

True love is not to lose remembrance even for an instant.

-KABIR

 

Indeed, it is the quality of ceaseless remembrance that is of the essence of love. He who remembers in such fashion must needs to live in perpetual remembrance of his Beloved’s commandments and in perpetual obedience. Such love burns in it's fire the dross of the ego; the little self is forgotten and the lover surrenders his individuality  at the altar of his Beloved:

 

If thou wouldst journey on the road of love,

First learn to humble thyself unto dust.

-ANSARI OF HEART

 

 Love grows not in the field and is not sold in the market,

Whosever would have it , whether king or beggar,

Must pay with his life.

 

Carry   your head upon your palm as an offering,

If you would step into the  wonderland of love.

-KABIR

 

AGAIN:

 

Accursed be the life wherein one finds not love for the Lord;

Give your heart to His servant for He shall take you to Him.

 

Such self – surrender is only a prelude to the inheriting of a larger and purer self then we otherwise know, for such is the potency of it's magic that whosoever shall knock at it's door shall be transformed into it's own color:

 

A over becomes the Beloved  -such is the alchemy of his love;

God Himself is jealous of such a Beloved .

-DADU

 

 

Calling on Ranjha , I myself become one with him.

-BULLEH SHAH

 

It is such a love that Lord Krishna spoke in the Gita, and of such a love that St. Paul preached to his listeners:

 

I am crucified with Christ; nevertheless I live; yet not I , but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the son of God, who loved me , and gave himself for me.

-ST. Paul

 

It is of this that the Sufis speak when thay talk of jana- fil sheikh (annihilation in the Master):

 

The vast expanse of myself is so filled to overflowing with

 the fragrance of the Lord that the very thought of myself has

completely vanished. 

 

It is of this that the Christian mystics declare when they stress the necessity of “Death in Christ.” Without such self-surrender, learning by itself can be of little avail:

 

Learning is only a child of the scriptures, it is love that is their mother.

-PERSIAN POEM

 

The world is lost in reading scriptures, yet never comes to knowledge,

But one who knows a jot of love, to him all is revealed.

-KABIR

 

Such love alone is the key to the inner kingdom:

 

He that loveth not knoweth not God, for God is love .

-ST. John

 

The secret of God’s mysteries is love.

-RUMI

 

By love may He be gotten and hlden, but by thought never.

-THE CLOUD OF UNKNOWING

 

Verily, verily I say unto thee, that only they that

 have loved have reached the Lord.

-GOBIND SINGH

 

And we have known and believed the love that God  hath to us.

God is love; and he that dwelleth in love

dwelleth in God, and in him.

-ST.JOHN

 

This relationship of love between the Satguru and his shishya, the Godman and his disciple, covers many phases and many developments. It begins with respect for one knowing more than oneself . As the disciple begin to appreciate the his feelings begin to soften with the dew of love and progress, to develop faith comes greater effort, and love and he begins to develop faith , obedience and  reverence. With greater obedience and faith, comes greater effort, and greater effort comes greater affection from the Master. Effort and grace go hand in hand and each in turn helps in development of the other Like the mother’s love for her children is the love of the divine shepherd for his flock . It does not discriminate between the deserving and the undeserving but like the mother, the depths and treasures of his love are unlocked only to those who respond and return his love:

 

 

He is with all alike , yet each gets his share according to his own deserts.

-GURU AMAR DAS

 

With his greater effort and the greater grace from the Master, the disciple makes increased headway in his inner sadhnas, leading finally  to complete transcendence of his inner consciousness. When this transcendence has been achieved, he beholds his Guru waiting in his Radiant Form to receive and guide his spirit on the inner planes . Now , for the first time, he beholds him in his true glory , and realizes the unfathomable dimensions of his greatness. Henceforth he knows him to be more than human and his heart over flows with songs of praise and humble devotion. The higher he ascends in his spiritual journey , the more insistent is he in his praise, for the more intensely does he realize that he whom he once took to be a friend , is not merely a friend but God Himself  come down to raise him up to Himself. This bond of love , with it's development by degrees, becomes the mirror of his inward progress, moving as it does, from the finite to the Infinite:

           

Love begins in the flesh and ends in the spirit.

-ST. BERNARD

 

At it's initial phase, it may find analogies in earthly love, that between the parent and the child, friend and friend , lover point where the disciple discovers his teacher in his luminous glory within himself, all analogies

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 are shattered and all comparisons forever left behind; all that remains is a gesture, and then silence:

 

                                                                      

Let us write some other way

Love’s secrets-better so .

Leave blood and noise and all of these

And speak no more of shamas  Tabrez.

-RUMI