Call that person by whatever name you may (Saadhoo, Sant, Gurmukh, Mahaatamaans, etc.), the SGGS (Sri Guru Granth Sahib) mentions the Holy person or the person of Perfection to have Six Qualities. What is this Holiness or Perfection? These qualities are as follows:
As we can see, there are all other Divine Qualities packed in these "six". In other words, these six Qualities include all Universal Values. In nutshell, that Being is Holy or Perfect (Pooran or Pooraa) who, through Naam-Simran (meditation), adopts such a Pure Lifestyle (Aatamic-Jeevan, Gurmukh Lifestyle...) that he eradicates the sense of "I, me, mine, you" (false ego-sense or Haume) from within and thus becomes free of evil doing (Bikaars) and the influence (attachments) of the enchanting worldly objects (Maya). He is situated in true spirituality and omniscience Awareness. He knows the mystery of life. Accordingly, he genuinely smiles at all situations in life, including death. He understands that all that happens around him is the play of consciousness. He can penetrate the past, present and future (i.e. time) and behold Truth.
The SGGS is talking about these six qualities not to just make us aware of them, but to cultivate them and live them. We are invited and challenged by the SGGS here. These are indicative of how one should live. They look small on the surface, but they are very deep. And once we go into the depth of them, then we will see they are not so easy to live. That's why the SGGS says that those who accept this challenge and invitation are "few and far between"!
Baabaa Nanak was epitome of all Divine Virtues (ਗੁਣ). Throughout the SGGS, we are urged to cultivate good Qualities and live a Virtuous life. In other words, to live a meaningful life based on Virtues through the Shabad-Vichaar. The marks of one who has a diabolic disposition — five thieves (lust, anger etc.), and their numerous variations such as hypocrisy, arrogance, stubborn mindedness, ignorance, selfishness, jealousy, and so on — is called the Manmukh (as oppose to the Gurmukh) in the SGGS.
The eternal war between the forces of the evil tendencies (Mayaic lifestyle) and the Virtues within each one of us is nonstop. Thus, it also seems to be a fundamental theme in the Teachings of the Gurbani. In fact, the SGGS time and again asks us to make this our business — leave behind our faults (negativity, evil tendencies, Bikaars etc.) and be absorbed in Virtues. The SGGS says that we are here to deal with Virtues. Because only Virtues can be conducive to Divine Life (Gurmukh lifestyle, Giaan...). This is possible when we develop a mind that seeks only the Good in everything. In the final analysis: "Says Nanak, the mortal is emancipated only when all his faults are eradicated."
It is also shown in the SGGS (and other religious texts for that matter) that tremendous effort, tact and determination are necessary to quell negative or evil tendencies from within. The co-existence of evil tendencies (Maya) and Virtues is the basis of the conflict within and without. At the individual level too every effort to transcend evil tendencies becomes a symbolic inner war. Evil thus is both outside and within.
Although evil tendencies (Adharma...) has been an aspect of Mayaic life. But the Gurbani tells us that the Virtue always triumphs. The evil tendencies apparently flourish unbridled in the bosom of every mind that fails to apply Bibek Budhi and fails to perceive right from wrong (Sat from Asat). It is for this reason the SGGS advocates that all should adhere to Virtuous Life (or Dharma). In other words, the Law of Virtue is inviolable.
Cultivation of Virtues is undoubtedly an arduous process and requires self-effort (Shabad-Vichaar), courage, proper guidance and association throughout one's life. As indicated in the SGGS, Divine Qualities are necessary if one is to seek the Ultimate Truth. The majority of us evince interest in pursuing the spiritual path but, because of our worldly preoccupations (Mayaic efforts), the majority of us are unable to put it into action. All of us value a life of Virtue and look down at bad conduct or vice of others. We have numerous ideas of how we should be. However, there is a gap between how we should be and how we are! Therefore there is conflict — within and without. Afraid of being judged by others, we hasten about some Virtues. We build and protect an image of ours.
This explains as to why there is so much emphasis in the SGGS on controlling the mind. As the mind has the quality of acquiring the nature of whatever it is engaged in. The sensory engagement becomes a deterrent to spiritual progress. The SGGS time and again reminds us that by disengaging the mind from sensuousness and redirecting it inward, the mind will instead reflect the nature of one's True Nature (Joti-Svaroopa, Mool... ), which is eternal and blissful (Anand). Virtues blossom when we see — in its entirety — the vulgarity of our living (Manmukh lifestyle), when we suffer our inadequacy in quiet observation (introspection etc.). The SGGS tells us that if the mind can be trained to dwell on the Mool (Source, Origin, Jot...) through Shabad-Vichaar, Virtues will accrue to us effortlessly (Sahaj). The mind that is established in the Mool will remain untouched, like a lotus floating on water — we float on the evil tendencies of the world and meet with our Mool within.
Sublime heights are thus reached by a person who travels on the path of Virtue. According to the SGGS, devotion or Bhagti is not possible without cultivation of Virtues. The Gur-Shabad helps one's Virtues to shine forth. However, for this help to uninterruptedly flow through us, we constantly need to contemplate on the Gur-Shabad.
The SGGS indicates that the Awareness of Perfection is attained by meditating and arriving at the state of expanded Cosmic or Universal Consciousness. It's within to be discovered. One may take as long as one likes, but the fact remains that deep inside the core of our very Being is the Perfection or Holiness. In other words, we are as Perfect and Holy we can be at this very moment. But due to the rise of the faulty consciousness (false ego-sense or Haume), we just don't know it!
Hence, as indicated by the SGGS, Perfection or Holiness is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion, religious garbs, religious Karamkaand, or any peculiar external appearance of a person; it is a question of living a meaningful life based on Universal Values or Gurmat (Aatam Giaan...) living in harmony with the Whole (Saabat). Of course, this requires one to eradicate his or her self (Aapaa, Haume, ego etc.), and realize his or her Mool (Source, Origin, Jot...) within.
Therefore, the SGGS stresses on need to uphold Dharma by becoming the Gurmukh (the enlightened person). Simply put, obliteration of false ego-sense (Haume, Mayaic Budhi ) makes one Complete (Infinite, Pooran or Pooraa Pada etc.) or Holy. The SGGS has also made it clear that it is a difficult task! In nutshell, it's an unbroken contemplative lifestyle; clarity of cognition (Wisdom, Giaan, Gurmat... ).
To summarize in few words, "Holy" means the one who has become the Whole (Saabat). He does not exist as himself (individual) but he exists as the entire creation or the Universe, as the Whole. His ego (Haume) is completely lost. This is where the Indian word of "Sant" or "Saadhoo" differs from the western word of "saint". The word "saint" comes from the root "sanctus", meaning sanctioned by the church (Pope!). How anybody can sanction or certify a saint? Either one has become a saint or he has not. Nobody can issue certificates for saints. So the word "Sant" or "Saadhoo" does not mean a saint in that way — the western way . A Sant or Saadhoo is not certified by any government or an institution. He is a person who has lost himself in the Whole.
Thus, to be a Sant (or saint, for lack of better word in English) is tolive in a totally different dimension — the dimension of authentic Spirituality, living with the Mool (Source, Origin, Jot...) within...
But as the SGGS points out, it is rare to be a Sant in the true sense of the word. A Sant has moved from the biological dimension (Manmukhtaa) to the Spiritual dimension (Gurmukhtaa). In other words, he is the person who has taken the quantum leap from Manmukhtaa to Gurmukhtaa, from materiality to immateriality, from falsehood (Asat) to Truth ( Sat), from outer to Inner, from visible (Drisht) to Invisible (Adrisht), from time to Timelessness (Akaal), from fleeting or temporary to Permanent or Eternal, from ego (Haume) to egolessness, from conditioned state to Unconditioned state (Uncorrupted, Uncontaminated), and so on. He is the Jeevanmukta (living liberated, twice born, reborn, or truly alive person). He has cleansed his heart of dross of evil passions (Kaam, Krodh, Lobh etc.), and thus made his conduct Immaculate.
— T. Singh
Updated on Thursday, January 8, 2015 10:30 AM (PST)
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