BECOMING LIGHT-WEIGHT: "ਹਰੂਏ ਹਰੂਏ"


O Kabeer! If the boat is old, and it has thousands of holes (it ultimately sinks in the ocean,
however, from amongst the travelers) those who are light ("ਹਰੂਏ ਹਰੂਏ") get across,
while those who carry the (crushing) weight (of their Bikaars or egotism) on
their heads are (ਭਾਰ ਹੇਠ ਦੱਬ ਕੇ) drowned. ||35|| (sggs 1366).
<><><><>

The Supreme Reality or the Supreme Consciousness is characterized by Light (Joti, Jyoti, Jot, etc., which simply means Light.) in the Gurbani. This is also the belief of other most major traditions of the world.

  • ਆਪੇ ਜੋਤਿ ਸਰੂਪੀ ਬਾਲਾ ॥: Aape joti saroopee baalaa: (the Lord) Himself is the embodiment of Light, and the Great (ਸਭ ਦਾ ਵੱਡਾ-Exalted, Eminent, etc.) (sggs 1021).
  • ਜੋਤਿ ਸਰੂਪੀ ਸਭੁ ਜਗੁ ਮਉਲੋ ॥: Joti saroopee sabh jag maulo: He is the Embodiment of Light; through Him, the whole world blossoms forth (1083).
  • ਜੋਤਿ ਸਰੂਪ ਜਾ ਕੀ ਸਭ ਵਥੁ ॥: Joti saroop jaa kee sabh vath: He is the Embodiment of Light; all beings belong to Him (sggs 1150).
  • ਜੋਤਿ ਸਰੂਪੀ ਤਤ ਅਨੂਪ ॥: Joti saroopee tat anoop: He is the Embodiment of Light, the incomparable essence (sggs 344).

The Gurbani also defines the Divine Lord or Parameshar (call it Allah, Bhagwaan, Truth ...) as Formless. He is beyond causation. See the Mool Mantra in the very beginning of the SGGS (Sri Guru Granth Sahib). Also, for example, consider the following verse:

  • ਅਕਾਲ ਮੂਰਤਿ ਅਜੂਨੀ ਸੰਭਉ ਕਲਿ ਅੰਧਕਾਰ ਦੀਪਾਈ ॥: Akaal moorati ajoonee sa(n)bhou kal andhakaar deepaaee: Being of Immortal Manifestation, He is not born; He is self-existent; He is the Light in the Kali (sggs 916).

Parameshar is the Consciousness Himself. This Conscious Principle is non-dual, Blissful and Eternal who enters into every aspect of the universe and also assumes the form of the individual Jeevaatmaan. It is Changeless because change can only be conceived within the parameter of time. It is defined in the Gurbani as Timeless -beyond the purview of time. Accordingly, It is also indicated to be without a beginning, middle, or an end because the begining, middle, or end can only be conceived within the confines of time-space-causation.

  • ਓਅੰ ਸਾਧ ਸਤਿਗੁਰ ਨਮਸਕਾਰੰ ॥ ਆਦਿ ਮਧਿ ਅੰਤਿ ਨਿਰੰਕਾਰੰ ॥: Oa(n) saadh satigur namasakaara(n). Aadi madhi anti nirankaara(n): I humbly bow in reverence to the One Universal Creator, (who Himself is) the Holy Satguru. In the beginning, in the middle, and in the end, He is the Formless Lord (sggs 250).

The Supreme Reality is beyond time-space-causation because nothing in the cosmos is separate from the Supreme Reality. As indicated in the Gurbani, the Supreme Reality has manifested this universe, first engendering time and space and then entering into them, which is the Essence of life and the Source of Bliss. Nothing in the body has the power to function without It.

Like other Eastern traditions (religious or spiritual), the Gurbani believes in downward causation Where Absolute Consciousness (call it God, the Lord, the Divine, Allah, Bhagwaan, Waheguru, Truth ...) is the Highest State of Being, followed by the mind and the body. Unlike the mind, the body is matter. Matter is divisible and has a location (time and space). This separation of body and mind is described in the Gurbani very clearly (and also other Eastern traditions).

As indicated in the Gurbani, in its Purest form, the mind (or soul) is the Image of the Divine Light (Joti-Svaroopa); it is Self-effulgent, ever fresh and young, full of Beauty and luster as gold. The word "Svaroopa" (or Saroop etc.) is made of two words, namely "Sva" and "Roopa". The first part "Sva" means "your own", and the second part "Roopa" means "true state, true image, true embodiment, etc.". We are That "Joti-Svaroopa" — the true image or true state of the Cosmic Consciousness prior to the movement of the false ego-sense (Haume). The true Dharma of the Soul (the True Self) is to abide in this Truth. The Soul has no other religion.

  • ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਆਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥ ਮਨ ਹਰਿ ਜੀ ਤੇਰੈ ਨਾਲਿ ਹੈ ਗੁਰਮਤੀ ਰੰਗੁ ਮਾਣੁ ॥ ਮੂਲੁ ਪਛਾਣਹਿ ਤਾਂ ਸਹੁ ਜਾਣਹਿ ਮਰਣ ਜੀਵਣ ਕੀ ਸੋਝੀ ਹੋਈ ॥ ਗੁਰ ਪਰਸਾਦੀ ਏਕੋ ਜਾਣਹਿ ਤਾਂ ਦੂਜਾ ਭਾਉ ਨ ਹੋਈ ॥ ਮਨਿ ਸਾਂਤਿ ਆਈ ਵਜੀ ਵਧਾਈ ਤਾ ਹੋਆ ਪਰਵਾਣੁ ॥ ਇਉ ਕਹੈ ਨਾਨਕੁ ਮਨ ਤੂੰ ਜੋਤਿ ਸਰੂਪੁ ਹੈ ਅਪਣਾ ਮੂਲੁ ਪਛਾਣੁ ॥੫॥: Man toon joti saroop hai aapanaa moolu pashaanu... (sggs 441).
  • ਤਤੁ ਨਿਰੰਜਨੁ ਜੋਤਿ ਸਬਾਈ ਸੋਹੰ ਭੇਦੁ ਨ ਕੋਈ ਜੀਉ ॥: Tat niranjan joti sabaaee soham bhed na koee jeeo: The essence, the immaculate Lord, the Light of all — I am He and He is me — there is no difference (sggs 599).

To sum up, Absolute Reality (the Lord...) is Light. The mind is the True Image of That Light (Joti-Svaroopa). To Realize That Light, we need to become like That Light. Unless and until we have become exactly like That Light, we cannot become One (join, meet, experience, etc.) with our Mool within (Source, Origin, Jot....). The Gurbani says:

  • ਮਨੁ ਮੈਲਾ ਸਚੁ ਨਿਰਮਲਾ ਕਿਉ ਕਰਿ ਮਿਲਿਆ ਜਾਇ ॥: Mann mailaa sach nirmalaa kiou kar miliaa jaai: The True Lord is Pure; (so long the man's) mind is impure (with Haumai, Bikaar, etc.); he cannot meet (Truth or the Lord) (sggs 755).

Before further reflecting on linking with Light (the Lord, Truth, etc.), let's reflect on some qualities of light.

In the Albert Einstein's Theory of Relativity and the equation e=mc², the speed of light is unchanging - constant. Constituted of photons, light has zero mass. As a result, the speed of light is not effected by the gravitational force. Because of light's zero mass, even the tremendous pull of the gravitational force of the so called "black hole" cannot affect the speed of light, only the direction is changed.

The implication here is that in order to link with Light, we need become mass-less.

That is, we need to unburden ourselves - we need to become weightless or lightweight.

Becoming weightless, lightweight, or mass-less does not mean to go on crash diet to become very very skinny (anorexic, etc.)!

The Gurbani talks about the "crushing load" of the false ego-sense (Haumai).

In other words, to become Light-Weight (or to become like Light) is the loss of the false ego-sense (Haume). Where does egotism acquire this "crushing load"? Ego's (Haume's) children include all passions (Bikaars) lust, anger, greed, attachments, pride (and their numerous variations such as jealousy, slander, selfishness, and so on). If you combine the load of all these evil passion (Bikaars) and their numerous variations, it ultimately becomes "crushing load".

  • ਅਸੰਖ ਨਿੰਦਕ ਸਿਰਿ ਕਰਹਿ ਭਾਰੁ ॥: Asankh nindak siri karahi bhaar: Countless slanderers (by slandering), carry the weight (of sladering) on their heads (sggs 4).
  • ਬਹੁਤੁ ਸਿਆਣਪ ਆਗਲ ਭਾਰਾ ॥: Bahut siaanapaa aagal bhaaraa: Through clever tricks (performed in the love of Maya), the weight (of Bikaars) is only piled on more and more (sggs 178).
  • ਲੋਭ ਵਿਕਾਰ ਨਾਵ ਡੁਬਦੀ ਨਿਕਲੀ ਜਾ ਸਤਿਗੁਰਿ ਨਾਮੁ ਦਿੜਾਏ ॥: Lobh vikaar naav dubbadee nikalee jaa satgur naam dirraaye: My boat was sinking under the weight of greed and Bikaar, but it was uplifted when the Satguru implanted the Naam (Giaan, Bibek-Budhi...) within me (sggs 443).
  • ਹਉ ਹਉ ਕਰਤੇ ਕਰਮ ਰਤ ਤਾ ਕੋ ਭਾਰੁ ਅਫਾਰ ॥: Hou hou karate karam ratt taa ko bhaar afaar: Acting in egotism, people carry the unbearable load (252).
  • ਮਾਇਆ ਮੋਹੁ ਅਗਿਆਨੁ ਹੈ ਬਿਖਮੁ ਅਤਿ ਭਾਰੀ ॥: Maya moh agiaan hai bikham ati bhaaree: Emotional attachment to Maya is spiritual darkness; it is very difficult and such a heavy load (sggs 509).
  • ਅਗਿਆਨੁ ਅੰਧੇਰੁ ਮਹਾ ਪੰਥੁ ਬਿਖੜਾ ਅਹੰਕਾਰਿ ਭਾਰਿ ਲਦਿ ਲੀਜੈ ॥੭॥: Agiaanu andheru mahaa panthu bikhraa ahankaari bhaari ladi leejai ||7|| (sggs 1326).

The Gurbani urges us to remove all traces of this load. of egoism (Haumai) so that we can become a part and parcel of Cosmic work for which we were created and bring this sincerely in our conduct of life.

Once we unburden ourselves from this "crushing load" of our false ego-sense (Haumai), we become weightless, lightweight, mass-less, ਹਲਕੇ, ਹੌਲੇ, "ਹਰੂਏ ਹਰੂਏ", and so on. Consider the following Salok of Kabeer Sahib.

  • ਕਬੀਰ ਬੇੜਾ ਜਰਜਰਾ ਫੂਟੇ ਛੇਂਕ ਹਜਾਰ ॥ ਹਰੂਏ ਹਰੂਏ ਤਿਰਿ ਗਏ ਡੂਬੇ ਜਿਨ ਸਿਰ ਭਾਰ ॥੩੫॥: Kabeer berraa jarajaraaphoote sshenk hajaar. Hrooe harooe tiri gae doobe jin sir bhaar ||35||: O Kabeer! If the boat is old, and it has thousands of holes (it ultimately sinks in the ocean, however, from amongst the travelers) those who are light ("ਹਰੂਏ ਹਰੂਏ") get across, while those who carry the (crushing) weight (of their Bikaars or egtism) on their heads are (ਭਾਰ ਹੇਠ ਦੱਬ ਕੇ) drowned. ||35|| (sggs 1366).

In this context, consider the following anecdote from the life of Baabaa Nanak. This little story gives us a glimpse into Baabaa Nanak's pure state of no-ego or no-Haumai (Bhaav of utmost humility, lightweightness, weightlessness, etc.).

In 1530, it is said that Baabaa Nanak, with his companion, Mardana, went to Multan (pronounced Multaan). At that time, the city was known for its many fake Sants, gurus, Pirs (Sufi priests), Fakirs, etc. They were afraid of some true one coming in their town and disillusioning crowds that worshipped them. Baabaa Nanak and Mardana stopped by the side of a river there and sat down in a garden outside the town. Because of his intensive traveling, Baabaa Nanak was well known there. Worried of Baabaa Nanak's presence there, it is said that the head of the spin masters (Pir Bahauddin of Multan) sent an emissary to meet Baabaa Nanak with a bowl of milk completely filled to the brim: too full to have another drop. Symbolically, implying that 1) the place was already full of Pirs and Fakirs and that there was hardly any room for more; 2) therefore he was not welcome there; 3) so he should move along. Baabaa Nanak knew the implication in the offer made! A true saint, as a rule, has no conflict or friction with anybody. Instead of boasting about himself, it is said that in utmost humility, Baabaa Nanak plucked a jasmine flower from the garden and gently placed it on the surface of the milk and returned the bowl to the Pir. The jasmine flower was a symbolic message in return, meaning that there was still room for one more - he would float as lightly as the flower and give fragrance to all of them. The Pirs and the Fakirs, finally, allowed Baabaa Nanak to enter the city. He gave them a sweet discourse. The proud and arrogant Pirs came to their senses and learnt humility.

  • ਮੇਲਿਓ ਬਾਬਾ ਉਠਿਆ ਮੁਲਤਾਨੇ ਦੀ ਜਾਰਤਿ ਜਾਈ ॥ ਅਗੋਂ ਪੀਰ ਮੁਲਤਾਨ ਦੇ ਦੁਧ ਕਟੋਰਾ ਭਰ ਲੈ ਆਈ॥ ਬਾਬੇ ਕਢ ਕਰ ਬਗਲ ਤੇ ਚੰਬੇਲੀ ਦੁੱਧ ਵਿਚ ਮਿਲਾਈ॥ ਜਿਉਂ ਸਾਗਰ ਵਿਚ ਗੰਗ ਸਮਾਈ ॥44॥: Melio baabaa Uthiaa multaane dee jaarat jaaee ...: Leaving the fair at Achal Vatala Baba went on a pilgrimage to Multan. At Multan the Pirs came forward holding a bowl of milk full to the brim (which means that Pirs here are already in plenty). Baba took out a jasmine flower from the side and floated it on the milk (which meant that he was not going to put anybody to trouble). It was such a scene as if the Ganges were merging into the sea. ||44||. (Bhai Gurdaas Ji, Vaar 1, Paurree 44).

In nutshell, becoming weightless, lightweight, or mass-less is the Inner Game, performed within the body through Sahaj Avasataa (Natural State of Being, ਗਿਆਨ ਅਵਸਤਾ, ਜਾਗਰਤ ਅਵਸਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ...). The Gurbani indicates, therefore, those who become the Gurmukhs (spiritual beings, Living Enlightened, etc.) only know what it means by weighing or being weighted.

  • ਅਪਰੰਪਰੁ ਅਗਮ ਅਗੋਚਰੁ ਗੁਰਮੁਖਿ ਹਰਿ ਆਪਿ ਤੁਲਾਏ ਅਤੁਲੁ ਤੋਲਿ ॥੧॥ ਰਹਾਉ ॥: Aprampar agam agochar gurmukh har aap tulaae atul tol ||1||Rahaaou||: The Lord is Infinite (ਪਰੇ ਤੋਂ ਪਰੇ), Inaccessible (ਅਪਹੁੰਚ), and Incomprehensible (ਇੰਦ੍ਰਿਆਂ ਦੀ ਪਹੁੰਚ ਤੋਂ ਪਰੇ); His weight cannot be weighed (i.e., His limits cannot be found, etc.), but He Himself allows those, who have become Gurmukhs, to weigh Him. ||1||Pause|| (sggs 1170).
  • ਕਾਇਆ ਅੰਦਰਿ ਤੋਲਿ ਤੁਲਾਵੈ ਆਪੇ ਤੋਲਣਹਾਰਾ ॥: Kaaiaa andar tol tulaavai aape tolanhaaraa: Within the body, the Lord estimates the weight ; He Himself is the weigher (i.e., ਸਰੀਰ ਵਿਚ ਨਾਮ-ਰਤਨ ਦੀ ਪਰਖ ਕਰਨ ਵਾਲਾ ਪ੍ਰਭੂ ਆਪ ਹੀ ਵੱਸਦਾ ਹੈ, ਉਹ ਆਪ ਪਰਖ ਕਰ ਕੇ ਨਾਮ-ਰਤਨ ਦੀ ਪਰਖ ਦੀ ਜਾਚ ਸਿਖਾਂਦਾ ਹੈ, etc.) (sggs 754).

— T. Singh
www.gurbani.org