REALIZATION OF THE SHABAD OR NAAM

I have died in the Shabad, and through the Shabad, I am dead while yet
alive, O Siblings of Destiny; through the Shabad, I have been liberated.
Through the Shabad, my mind and body have been purified, and God has
come to dwell within my mind. The Guru is the Giver of the Shabad; my
mind is imbued with it, and I remain absorbed in God. Those who do not
know the Shabad are blind and deaf; why did they even bother to come
into the world? They do not obtain the subtle essence of God’s elixir;
they waste away their lives, and are reincarnated over and over again.
The blind, idiotic, Manmukhs (material beings) are like maggots in
manure, and in manure they rot away (sggs 601).
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Based on the Gurbani (Sri Guru Granth Sahib, SGGS), it has been established in the companion article — "Shabad-Naam-Bani-Gurbani: What Is It?" — that the expressions such as Shabad, Naam, Bani (pronounced Baanee), Hukam, Divine Word, God, Truth, and so on, are virtually synonymous. Therefore, for the ease of writing and as well as reading, the word "Shabad" will be frequently used in the pages that lie ahead.

The Gurbani concludes that, as God is one, so is His Shabad (or Naam). The omnipotent, the omnipresent, and the omniscient Supreme Self reflects Himself in the entire cosmos through His Shabad. Before the Transcendental Spirit (Nirguna) became manifested into this universe of names and forms (Sarguna), the Shabad, along with all other powers (Shakti) of God, was ever inherent in Him. Thus, akin to God, the Shabad is also eternal, real, timeless, infinite, invisible, unfathomable, pure, immaculate, dynamic, the highest power of God, absolute reality and the homogeneous oneness. Thus, in essence, the Shabad is of the nature of God. Since God cannot be understood with material nature, likewise, the Shabad cannot be understood with our material inclinations.

Two Aspects Of The Shabad

It is clear from the above verse that the Shabad is the Essence of Divinity. Therefore, in Essence, the Shabad is the Creator of entire cosmos; including both the subtle and gross realms. As such, it represents the Transcendental quality of God as well as the Immanence quality of God. Thus, the Shabad has two aspects: (1) the gross aspect, and (2) the subtle aspect.

The gross aspect of the Shabad or God includes the visible material creation of names, color, forms, planets, moon, sun, water, beings, vegetation, fire, scriptural texts, etc. This aspect of the Shabad can be experienced through our mind, intellect and bodily senses. For example, eyes can see it, ears can hear it, skin can feel it, tongue can taste it, and nose can smell it.

However, the subtle aspect of the Shabad, as indicated by its gross aspect, is beyond the reach of our material senses. For that reason, eyes can not see it, ears can not hear it, the skin can not feel it, the tongue can not taste it, and the nose cannot smell it. This is why the Gurbani has asserted that the Transcendental Spirit is not a subject of our worldly knowledge, cleverness, philosophical speculations, or logic.

The gross or letter-form of the Shabad can be seen and heard by our eyes and ears, respectively. However, its subtle, deep, inner spiritual form and true meanings are beyond the grab of our limited material senses and intellect. As a result, majority of us end up confusing others and ourselves. The Gurbani says:

The Shabad (or Naam) can be thought of as a subtle interpreter or bridge between the Supreme Self and His creation. Because the Supreme Self is hidden in the Shabad as a tree is hidden in the seed, or as a man is hidden in the embryo, or as a butter is hidden in the milk, or as a fire is hidden in the wood. Thus, the Shabad is mystique. The Gurbani reminds us that without realizing its mystery, no one can ever hope to free himself from the material contamination, and link with God. Shabad-Surti Or Shabad-Consciousness

The Divine goal of human life is to know God. It is clear from the foregoing verses that without the realization of the True Shabad, connecting to God is impossible. Therefore, the Gurbani urges us that the true way of living life is no other than attaining full understanding and realization of the Shabad. This leads us to a big question: How one can go about achieving it? With the help of the Divine Guide of the Gurbani, this Reflection will attempt to seek answer to this question.

Before we go any further, it is important to recognize that the terms such as Realization of the Shabad, Realization of the Naam, Realization of the Self, Realization God, Realization of Truth, Linking with God or Satguru or Saadh or Sajjan, Becoming One with the Spirit, Attainment of Divine Vision, opening of the Tenth Gate, Attainment of Chauthaa Pad or Turiya Avasthaa, Spiritual Awakening, Spiritual Enlightenment, Attainment of Sahaj or Nirvaana, Awakening of Kundilini, and so on, are virtually synonymous. Similarly, terms such as Shabad-Maarag or Shabad-Path, Naam-Maarag, Atam-Maarag, Bhagti-Maarag, Sahaj-Maarag, etc., are also essentially one and the same.

To search for a gross object, one needs the help of an another gross object. For example, if we need to find some material object in a dark room, we need help of a lamp, eyes, etc. However, if we need to find a subtle object such as God, the help of another subtle object is must. Otherwise our mission will be unsuccessful. That subtle Searchlight is Shabad-Awareness or Shabad-Surti (Soul-Consciousness or Pure Awareness).

Attaining Shabad-Consciousness, thus, is the same as attaining Pure Awareness, Intact Consciousness, God-Consciousness, Divine-Consciousness, Cosmic-Consciousness, and so on. Therefore, the true goal of every human being is to become Shabad-Conscious. Scriptures boldly declare that without becoming imbued in the Shabad-Consciouness, no one has any chance to know the real Self. In other words, our Surti (Consciousness) is the only means by which we can attain the Intuitive Understanding of the gross form of the Shabad (written Word or Gurbani), which, in turn, will lead us to link with the subtle form of the Shabad (Divine Substance) within.

Shabad-Kamaaee Or Practice

From the foregoing verses, now we know that in order to connect with our Ture Nature, the Pure Consciousness, we must become imbued in Shabad-Consciousness (Shabad-Surti). How can we go about cultivating this Undivided Awareness? As said in the Gurbani, it is not an easy task! To walk on this path one has to continually read (or hear), digest, reflect, and live by the Divine Word. This is Shabad-Kamaaee or Shabad-Ghaalnaa or Spiritual Practice.

The Process Of Shabad-Kamaayee

For attaining Shabad-Consciousness, the Gurbani strongly emphasizes on Shabad-Kamaayee or Naam-Kamaayee. The process for mastering it also has been indicated in a relatively simple and easy language in the Gurbani. The limbs of this process of Shabad-Kamaayee can be summarized as follows:

Listening and reading about the Divine Truth

Perceiving of the truth

Becoming one with what has been perceived

Listening And Reading About The Divine Truth

The process starts with diligent listening and reading about the Divine Truth; which essentially means learning or acquiring Spiritual Knowledge. The Gurbani asserts that the listening process should be coupled with deep attention, concentration, singular mindedness, full faith, willingness, earnestness, right vision, etc. Thus, listening to the Shabad is an art that will take the disciple to the Supreme Goal. This is the reason some seekers seem to make better spiritual progress than others, because, they know how to listen! We all can transform our lives by simply listening and living by the Shabad. What prevents us from listening to the Spiritual Wisdom (Aatam-Giyan) is the stony core of ignorance-born egotism in our hearts. Listening to Divine Truth is so important that Baabaa Nanak devoted four stanzas of Japji Sahib to this process (stanzas 8 through 11).

By joining the Awareness with the Shabad, our Consciousness becomes purified as well as strong. This intensity of Divine Strength, in turn, helps us burn the seeds of our deep-rooted spiritual ignorance and Vaasnaas. The Gurbani inspires us as follows:

Engaging in singing God's glories (Kirtan) and loving devotional service (Prema-Bhagti) of the Pure Being, the real Self, are the two most important means of attaining Shabad-Awareness. First we will look at the selfless Kirtan.

The Gurbani asserts that the entire cosmos is continually engaged in singing the Divine glories! Accordingly, singing His glories has been labeled as the only true eternal faith by the Gur-Shabad. This is particularly of utmost important in this present age of Kal Yuga (or Dark age); which is characterized as the age of quarrel, deceit, disagreement, cheating, cynicism, hypocrisy, duplicity, misinformation, etc. In addition, the people in Kal Yuga are short-lived, slow in memory, slow in spiritual realization, not self-controlled, and are perpetually disturbed by various anxieties. Therefore, the scriptures declare that the practical and best suited means of Self realization in this present age is chanting the Divine Name (Jap or meditation). If selflessly performed, it helps attain divine qualities and virtues, concentration, dispassion for sense gratification, purification of the mind, divine knowledge, peace, freedom from doubts, liberation from false ego and evil-mindedness, freedom from desires and fears, freedom from selfishness and cruelty, etc. External Kirtan leads to the Inner Kirtan. Once the Kirtan becomes internalized all other pieces of the puzzle will naturally fall in place. Accordingly, the Gurbani declares that:

As indicated by these verse, the praising of God leads one into Prema-Bhagti or loving devotion. To reach the perfectional stage of Prema-Bhagti, both mind and body need to be integrated. This sought after integration can be achieved by training the mind and the body in accordance with the Divine Knowledge contained in the scriptures. Fear of God and death is an essential element in developing Prema-Bhagti. Such pure fear keeps a seeker in the scale of morality, righteousness, self-discipline, contemplation, single-pointed devotion to God, spirituality, etc. Becoming Shabad-Conscious is likened to chewing steel balls. However, in the company of the God-intoxicated souls (Saadh Sangat or Satsang), these steel balls become like cotton candy! Therefore, to make our love for God stronger and unwavering, scriptures recommend us to be constantly in the the spiritual company within and without.

Selfless Sevaa (service) is very important elemental in achieving mental-purification. The fundamental tenets in all of the world religions seem to be Love or service-oriented (Sevaa). Apparently, they all were motivated by a Higher desire to serve Higher Being and mankind. Therefore, the scriptures remind us that the aim of human life is to serve and love; without which this rare human birth will be wasted uselessly.

Perceiving Of The Truth

After listening, reading, studying, learning or acquiring of the Divine Truth, the next step in attaining Shabad-Awareness (Soul-Consciousness) is to reason out what has been listened, read, learnt, studied or acquired; followed by perceiving of the Truth.

Everything we hear is not Truth. We need to separate Truth from all that enters our years, eyes, and other physical senses. Example given in the scriptures is that of a Hans (swan), who whi is said to eat only the real pearls from the lake, and is also said to possess a unique quality of separating milk from the water. Similarly, the Gurbani indicates we need to learn separating Truth from the rubbish by utilizing the God given unique power of reasoning and discrimination (Viveka). This material universe is likened to a lake, and we are like Hans living in this lake. While there are present the real pearls (Truth or Sat) in this lake, there are also fake pearls and other rubbish in it (Asat or falsehood). The Gurbani urges us to find and eat the Real Pearls only, leaving the filth for crows and cranes (i.e., the false)!

After reasoning out what has been listened, the next step involves truly believing, obeying, remembering, contemplating and repeating the Divine Truth. In his Japji Sahib, Baabaa Nanak has also devoted four stanzas to this process as well (stanzas 12 through 15). Understanding true spirit of the scriptures is crucial in perceiving the Truth, because, without understanding true meanings, its intuitional realization is impossible. Therefore, to feel satisfied with mere superficial meanings will be absolutely suicidal. Hence, the intuitive apprehension of inner most meanings should be the ultimate aim of any listening or reading of the scriptures. If one is satisfied by mere mechanical process, then he is grossly mistaken. In the Gurbani, considerable importance and emphasis has been given to the Spiritual practice of Shabad-Vichaar (i.e., inner reflection, spiritual inquiry, looking within, and so on). Intuitive Shabad-Vichaar cleanses one's mind by removing doubts, thereby, making it fit for receiving Spiritual Wisdom and intuitive understanding of the Gurbani. Therefore, engaging in Shabad-Vichaar with true devotees is essential in realizing the Shabad-Surti. The Gurbani urges us that the realization of the Shabad-Surti comes to that mind which is intuitively balanced. The spiritual qualities that constitute such mind include intuitive Understanding, Awareness or Consciousness, Inner Perfection (Sahaj), Wisdom, Apprehension of the Reality, Pure Intelligence, etc. In the absence of such intuitive and discerning mind, true love and devotion for God can not manifest within. Hence the Gurbani reminds us that, without the intuitively balanced mind, we will render ourselves spiritually blind in this world.

The grace of the Satguru (God, Self, Saadh, Sajjan, etc.) is essential in gaining intuitive balance of the mind. What is this Grace? Is it some super mundane remote reality? Is it far away from us? Absolutely not, declare the scriptures. The Divine Grace is always "here" and "now", within (Haajaa Hajoor)! However, unfortunately, we are always absent to receive it! The secret of awakening God's Grace is unconditional surrender of our false ego unto our real Self within. The state of partial surrender, occasional surrender, or surrender induced by some selfish and material motives will not do the trick.

Meditation on Gurmantra helps purge the mind of mundane thoughts, which in turn, helps gain concentration needed to meditate on the Immaculate Truth. The Gurmantra has a great vibratory force. Its devotional repetition, first aloud then mentally, fills the mind with Divine vibrations that helps neutralize vibrations of material consciousness. When contemplated with sincere feeling, intuitive understanding, determination, and intense concentration, it helps elevate the consciousness Godward. Naam Simran (Jap), remembering or meditating on keynotes, helps aspirants to begin upward journey. It provides one a fair amount of concentration required to gain the stage of Dhyan or absorption in Bhagti. In order to attain perfect Dhyan, Simran also has to be perfect as well. After mastering the perfect Simran and perfect Dhyan comes the Shabad-Awareness (Pure Consciousness). The Gurbani declares that, without the Simran, one is a self-murderer; his life is like that of a snake, a mad dog, a donkey, a crow whose beak is always in ordure, a Saakat or evildoer, etc. Thus, a strong emphasis has been laid on Simran in the Gurbani. Becoming One With What Has Been Perceived

The ultimate goal of Spiritual practices is to perceive the Supreme Truth, and then live by It. Becoming one with the Truth is the same as attaining union with God, merging with God, realizing God, knowing God, seeing God, linking with God, attaining Shabad-Consciousness, attaining Absorption or Dhyana, Opening of Tenth Gate, attaining Chauthaa Pada, living Truthfully and Righteously, becoming Living Liberated, Realizing the Self or Pure Being, and so on.

The physical or material life is extrovert. On the contrary, the Spirituality is the subject of being totally introvert. The Gurbani reveals to us that the True Shabad resides within; hence, we need to search it in the core of our Inner Being. Spiritual practices such as mind-searching and introspection can help tread the path of unbroken Spiritual Journey.

Thus, the Gurbani asserts that so long our mind is alive of material contamination (extrovert, doubt-ridden, untruthful and unrighteous), and so long we are engaged in searching the Divine in empty rituals and bodily activities, there is no possibility of attaining Shabad-Surti, Timeless-Consciousness or Inner Purity.

Mind is the cause of our bondage to timebound-consciousness and related sufferings; also, the same mind can be shaped to make it the cause of our freedom from this bondage and suffering. Accordingly, The Gurbani asks us about continually searching of the mind, analysis of the mind, and intuitive balancing of the mind. Which, in turn, will cause the mind's false identifications with the body-consciousness (egoism) to cease.

God has given us the power of impartial intuitive self-analysis, discerning introspection. To maintain the Pure Awareness, The Gurbani has recommended daily introspection of the blind sense-mind. To be successful, this introspection has to be impartial, accurate, and without any prejudice. If we let this introspection become marred with the wicked impulsive mental and sense tendencies, then it will be totally meaningless.

Every moment, there is a Spiritual and psychological battle going on between the Soul and the blind sense-infatuated mind under the delusive influence of the false ego. We can invoke this God given power of introspection to review the battle of the day in our mind in order to determine who won the battle — the good or the evil. As scriptures tell us, "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. Thus, we, the material men, can realize the eternal Bliss (Anand) only if we side with "goodness" and win the battle between the good and evil inclinations that guide our activities on the external bodily field of action.

From a Spiritual standpoint, we are here to help each other Spiritually advance, so that ultimately we all can be situated on the platform of the Shabad-Surti or Transcendental Consciousness. The best way to achieve it is through selfless sharing the Holy Word with others. By doing so, we strengthen our confidence, convictions and faith. The Gurbani instructs us as follows: Thus, as revealed in the Gurbani, with sincere, faithful and continual Spiritual practice or Shabad-Kamaaee, we can become one with the Truth within — the ultimate stage of Devotion or Dhyana (Absorption). Those who attain this stage become "Panch", Chosen ones, Elect of God or the highest among mankind. Baabaa Nanak reflects on this stage in Japji Sahib as follows:

— T. Singh
www.gurbani.org

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Updated on Tuesday, June 8, 2010 11:32 AM (PST)

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