Call that person by whatever name you may (Saadhoo, Sant, Gurmukh, Mahaatmaa, 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 many Qualities packed in these "six". In other words, these six Qualities include all Universal Values. Says Baabaa Nanak, "Whoever has these six Qualities, O Nanak, is called the Holy and the Person of Perfection." In nutshell, that person is Holy or Perfect (Pooran or Pooraa) who, through Naam-Simran (meditation), adopts such a Pure Lifestyle (Aatmic-Jeevan) that he eradicates the sense of "I, me, mine, you" (false ego-sense or Haume) from within and thus becomes free of evil doingd (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 his life. 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 difficult. 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. 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, the SGGS urges us to cultivate Virtues such as absolute fearlessness, purity of heart, steadfastness in knowledge and devotion, benevolence, control of the senses, worship, study of scriptures, austerity, uprightness, non-violence, truthfulness, freedom from the five thieves (lust, anger etc.), inner renunciation, tranquility, aversion to slander, compassion to living beings, faith, freedom from sensuality, gentleness, modesty, abstaining from frivolous pursuits, vigor, forbearance, courage, discerning intellect (Bibeka), fortitude, purity, harmlessness and freedom from vanity. 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 and the good Qualities within each one of us is nonstop. Thus, it also seems to be a fundamental theme in the Granths and Teachings of the Holy people. 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 or Good. Because only Virtues or Good can be conducive to Divine Life (Gurmukh lifestyle). 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 and good Qualities is the basis of the conflict since there is nothing wholly good or wholly evil. At the individual level too there are both good and evil tendencies in every human being whose every effort to transcend evil tendencies becomes a symbolic inner war. Evil thus is both outside and within.
Although evil tendencies (unrighteousness, Adharma etc.) has been an aspect of life from time immemorial. But the Holy people tell us that the Virtue always triumphs. The evil tendencies apparently flourishe unbridled in the bosom of every mind that 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 effort, courage, proper guidance and Good Association (Saadh-Sangat) 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, 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, 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 Self (Joti-Svaroopa), 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 True Self through meditation (Naam-Simran), Virtues will accrue to us effortlessly (Sahaj). The mind that is established in the True Self will remain untouched, like a lotus floating on water — we float on the evil tendencies of the world and meet with our True Being 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 Guru helps one's Virtues to shine forth. However, for His help to uninteruptedly flow through us, we constantly need to ontemplate on His Words.
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 living in harmony with the Whole (Saabat). Of course, this requires one to eradicate his or her self (Appa, Haume, ego etc.), and realize his or her True Being (Pure Consciousness, Joti-Svaroopa etc.) 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) 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 contemplative lifestyle; clarity of cognition (Wisdom or Giaan); selfless love, compassion, willingness to selflessly serve all, etc.; oneness and openness; loving the Guru by following and mastering His Word; being responsible and courageous to walk the spiritual path without loosing continuity; mind-control (eradication of Haume); and so on.
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 a Holi person (or saint, for lack of better word in English) is to be living in a totally different dimension — the dimension of authentic Spirituality. 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 (Asatt) to Truth ( Satt), 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
www.gurbani.org
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