SWIMMING UPSTREAM

The lotus flower floats untouched upon the surface of the water, and the duck swims through
the stream; with one's consciousness focused on the Divine name, one crosses over the terrifying
world-ocean. O Nanak, chant the Divine Name. One who lives alone, as a hermit, enshrining
the One Divine in his mind, remaining unaffected by hope in the midst of hope, sees and
inspires others to see the inaccessible, unfathomable Being. Nanak is his slave ||5|| (sggs 938).
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In a flowing stream, swimming downstream is much easier. But swimming upstream is equally difficult. The path to spiritual realization (the Gurmukh lifestyle) is like swimming upstream! This is bound to raise the question, "Why should one pursue it if there is no certainty that one will realize God?" Without adopting the spiritual path man cannot find peaceful and contended mind because engagement of the senses and the mind in the world is fraught with sorrow. Man cannot find eternal Bliss (Anand) until he disciplines his mind and the senses, and directs his search within. Therefore, regardless of difficulties, the Gurbani (Sri Guru Granth Sahib, SGGS) would like all us to pursue spiritual path. If others (so called Mahaatamaans) were and are able to do that (live the Gurmukh lifestyle), then why can't the rest of us? The same impartial Supreme Self resides in all of us. Despite many hurdles, the Gurbani has shown some simple steps of overcoming various hurdles. To reach that level of being able to swim upstream, one has to diligently and open-mindedly study the Divine Word and proceed step by step. Sure, it's always difficult to do something we think is right! Isn't it?. Reason fish and duck can swim upstream is because they love water wholeheartedly! Similarly, if we can love the Pure Self wholeheartedly, then we can also tread the spiritual path.

First of all, why many of us exhibit inability to pursue the spiritual path? As the Gurbani reveals to us that God has made all of us in His True Image: "Joti-Svaroopa". Therefore, it's not that we are lacking ability to live the Gurmukh lifestyle. But we are unwilling to do this. A plethora of factors contribute to the development of this unwillingness, as well as development of one's spiritual dimension — family tradition or environment, upbringing, the company one keeps, and one's past Karma.

The first step shown by the Gurbani is to eradicate one's false ego-sense (Haume). The faults of this false ego-sense are lust, anger, greed, attachments, pride, enviousness, stubborn mindedness and their numerous variations such as selfishness, untruthfulness, hatred, fanaticism, arrogance, and so on. The false ego-sense is not native to our True Nature ("Joti-Svaroopa"). To the contrary, it's foreigner to our True Nature. Since it does not belong to us, it has to be shed. Shedding ego means shedding all of it's faults (Bikaars or the mind's negative propensities). Not easy at all. Without removing Bikaars, we cannot claim to have removed ego! It's demise gives rise to the divine virtue of truthfulness, the foundation stone of the Universe. In truthfulness manifest all other virtues (purity, contentment, selflessness, love, compassion, faith etc.).

"How do we get rid of the ego?" is a common question. The Gurbani says that the ego "contains its own cure as well". It implies that if there is a "how" (a formula per say) to this affair, there is then an entity that would execute that formula. Who would then end that entity? So the Gurbani declares that ego has to be cured with ego itself. As one thorn removes another thorn or as poison is antidote to poison (e.g. snake bite), the Pure mind (Higher mind or Higher Consciousness) should be able to destroy or mold the false ego (lower mind or lower consciousness). When we have learnt to renounce our Bikaars (mind's negative tendencies) and live a life of perfect detachment, the false ego comes to rediscover itself to be none other than the True Self. Thereafter, the psychological ego comes to abide in the Self as the Self. Once the inner purity is attained, the natural tendency of the mind is to move up, towards the liberation from bondage caused by ego's relativism and myopia. Thus, it's essentially eradication of the lower dimensions of the mind or separating consciousness from the realm of the relativity. The absence of the ego is the essence of the undivided state (Gurmukhhood). This is a gradual process and cannot be sky vaulted. However, the spirit of detachment must rule over the senses.

The next step is to awaken humility within. Baabaa Nanak was full to the brim with humility. In reality, the distinguishing characteristic of a truly wise or learned person is humility. Baabaa Nanak was the embodiment of it. Humility is to consider others better than yourself. However, the material conception of life makes us finding faults in others by ignoring our own; because we lack. Due to this lack, we are unable to recognize our own imperfections. This formidable weapon can be used to cut the roots of arrogant pride and behavior; and to free ourselves from ostentatious, assuming, arrogant, scornful, stubborn, and self-justifying behavior. It disposes a person to a condescending behavior to the meekest and lowest and to treat inferiors with courtesy and affability. Humility is simply realism. A person with humility will have no inflated notions about himself and what he has learnt — after all, given the hard reality that "the more one probes, the more there is to explore".

The next step is to attain Freedom from Maya (illusory effects of worldly life) while living in it (Jeevanmukti). In other words, turn one's attention from the external world and look inwards to contemplate on the real Self. The repeated engagement of the senses with the outside world, which man considers as the source of joy is a never-ending process. Further, this is the root of man's desire for more and more of such sensuous pleasures. This also is the root os his frustration when he is unable to get what he wants. So the Gurbani stresses the importance of keeping the sensory organs under check.. In our life, we are not isolated. Life involves interaction with family, friends, relations, coworkers and so on. But amidst this worldly involvement, one needs to start thinking of higher purpose of life (God-realization). For only a constant effort to focus on God's Name (meditation, Jap) can lead to God-consciousness. The extent to which the mind has to be refined is important, and varies with each individual. Developing detachment (Bairaag) is said to be very important factor in escaping Maya.

The Gurbani also recommends seeking and maintaining Saadh-Sangat (Holy company of the Gurmukhs or enlightened beings), seeing One God in everything, and so on. For all this to happen one needs Grace of the Guru-God, and it's with His Grace we can hope to realize Truth. Of prime importance is the single-minded or tenacious longing of the seeker or student to focus his mind towards realizing his True Nature within. Is Grace there yonder, some other time, some other place or after death? No. If God is ever present inside the body as repeatedly indicated by the SGGS, logically then His Grace must also be ever present within; for the Divine and His Grace are not separate from each other. Hence Grace is not exterior. In fact our very longing for Grace is due to Grace that is already in us! Grace is none other than the perfect freedom from Maya and ego-consciousness. But when we act egocentrically, the flow of the Divine Grace becomes shielded. As a result, even though Grace is always present within, but we are unable to experience it fully. Just as an inverted pitcher can not be filled with liquid, similarly, a spiritually unfit or closed heart and mind can not receive or be filled with God's Grace. In other words, if we sit inside our dinghies without unfurling the sails, then we cannot expect to go to the other side. Similarly, although Divine Grace always flows everywhere like the breeze, if our efforts and consciousness are not linked to it, we cannot experience It. Without following the Divine Teachings (Gurmat), guidance and Truth; and without sincere self-efforts, our extrovert mind becomes divided (duality or "Doojaa Bhaav") between instinctive and intellectual forces, making it very difficult to become poised or still enough to experience Grace within.

— T. Singh
www.gurbani.org

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Updated on Friday, July 31, 2009 10:24 AM (PST)

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