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Are you walking towards the Guru (Sanmukh) or away (Beymukh)?

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  • gur_mukhs
    ik oankar satnaam gurprasad|| written by an enlightened soul, a servant of God s servants: BEYMUKH AND SANMUKH With the Gur Parsaadi Gur Kirpa let us pray to
    Message 1 of 1 , Apr 4 9:42 AM
      ik oankar satnaam gurprasad||

      written by an enlightened soul, a servant of God's servants:


      With the Gur Parsaadi Gur Kirpa let us pray to Dhan Dhan Guru and
      Agam Agochar Anant Beyant Aprampar Dhan Dhan Paar Braham Parmesar for
      giving us the SAT BUDHI – divine wisdom to understand the Shabad
      (divine word) "BEYMUKH" and also the Shabad "SANMUKH".

      These two Shabads are opposites. Either a person can be Beymukh or
      he can be Sanmukh. A Sanmukh follows the path to becoming a Gurmukh
      and the heights of spirituality. A Beymukh follows the path to
      spiritual destruction. Both these Shabads describe the state of mind
      of a person in relation to their Guru. Their state of mind is
      reflected by their physical actions, reactions and deeds, thoughts
      and mental outlook and behavior towards their Guru and Akal Purakh.


      One very important thing to understand about Gurbani is that it is
      the words of the Guru and Akal Purakh. Gurbani is the divine wisdom
      that came directly from Akal Purakh to the Guru Sahibans and Sants
      and Bhagats and was very kindly put together by the Pancham Patshah
      Guru Arjun Dev Ji. By virtue of being the word of the Almighty it is
      complete, pure and pious Eternal Truth and nothing else.


      O GurSikhs, know that the Bani of the Truth Guru,
      is true, absolutely true.
      The Creator Lord Himself causes the Guru to chant it.

      SGGS 308

      Believing in the word of God and trusting the word of Akal Purakh is
      the key to spiritual success. Listening, accepting and doing what
      Gurbani teaches us, is the key to spiritual success. The state of
      listening is not merely listening with your ears. No, true listening
      means bringing this word of God inside your Hirda (heart centre) by
      believing in it 100% as eternal, unquestionable truth. Only once
      that has happened does the acceptance of the divine word happen
      inside you. Then and only then do you believe and trust 100% that
      whatever Gurbani teaches is the Eternal Truth. Then and only then do
      you trust that this divine truth will never change and that Truth is
      not prone to any changes.

      Anything that is prone to change is not the Truth and anything that
      stays same and doesn't change with time is the Eternal Truth.


      Truth in the Primal Beginning,
      Truth when the Ages commenced,
      Truth now,
      Nanak : Truth forevermore.

      (SGGS 1)

      This is what Gur (God, the Highest Guru, the Guru of all Gurus) and
      Gurbani (God's Word) is.

      Akal Purakh's Divine Court is called "Dargah" and there are certain
      rules and regulations and laws which we have to follow to reach that
      court of the God. And each one of these are mandatory divine laws
      that have to be followed to reach and stay in the court of the God.
      Gurbani is the description of all these mandatory divine laws, rules
      and regulations. By following them your soul can reach the court of
      God and become a permanent member of His Court – Dargah.

      All this happens only after the acceptance of Gurbani as being God's
      word comes inside our Hirda. Then we start to follow the Gurbani and
      the mandatory divine laws described therein.

      For example:

      Listening (in Sunn Smadhi deep meditation) all pains and sins are

      Accepting (truly believing), one reaches the door of Salvation (doot
      to God's court).

      Listening and accepting (Gurbani) the mind experiences divine love.

      (Guru Nanak Ji)

      The stages of Sunneyeh (listening to gurbani indeep meditation in the
      Sunn Smadhi) and Munneyaa (Belief) as described in Gurbani are very
      high spiritual states.

      Full belief and commitment, full faith and trust, full devotion and
      love, takes us to higher and higher realms of eternal truth and
      spirituality. As our love keeps on enhancing we keep on doing more
      and more Gurbani in our day to day life. We keep enhancing the
      practice of Gurbani in our day to day deeds, actions, reactions,
      thoughts, mental outlook and behavior. We keep on progressing
      faster and faster on this path to Sach Khand (God's realm of Truth).

      Most Sikhs say that Shri Guru Granth Sahib Ji is their Guru. And
      Gurbani has been described as the Guru in the Gurbani itself. It
      has been called the "Puran Braham Gyan" and the "Gyaan Saroop of
      Akal Purakh":

      Bani is the Guru, and the Guru is Bani. Within Bani is all the Amrit.

      The Holy Book is the place of the Supreme Lord.
      In the sangat, sing these praises of God, they contain God's perfect

      Wondrous, wondorus Bani is Formless.

      But the question we need to ask ourselves is what state are we
      operating in? After pronouncing that Shri Guru Granth Sahib is our
      Guru, are we in the state of listening, accepting, or doing ? Let us
      put it like this:

      Are we listening to the Guru?

      Are we accepting the Guru's word?

      Are we doing what the Guru is telling us to do?

      Let us take an example here. The first Shabad of Shri Guru Granth
      Sahib Ji is the beginning of the Jap Ji Bani and is telling us to do
      Jaap (repitition) of the Mool Mantra :

      Ik Oankaar Satnaam Karta Purakh Nirbhao
      Nirvair Akal Murat Ajunie Saibhun Gur Parsaad.
      Are we doing this Jaap? If not, then neither have we listened to it,
      nor accepted it and that's why we are not doing it. This means
      that we are not following the divine word of the Guru !!!!!!!!

      The next question is if we are not listening, accepting and doing
      Gurbani then what right do we have to call Shri Guru Granth Sahib as
      our Guru, or Gurbani as our Guru? The answer is obviously "no
      right". We don't have any right to pronounce Shri Guru Granth Sahib
      as our Guru. And if we do so then we are cheating the Guru. We are
      deceiving the Guru. We are undermining the Guru. We are insulting
      the Guru. By not listening, accepting and doing the Gurbani we are
      living in a state of illusion. This is characterized as the Karni
      (deeds) of a Beymukh.

      The person who pronounces Shri Guru Granth Sahib as his Guru and
      doesn't listen, accept and do Gurbani is a Beymukh. The person who
      pronounces Shri Guru Granth Sahib as his Guru and doesn't give
      Dasvandh (at least a tenth) of his time and earnings to the Guru is a
      Beymukh, because the Gurbani – the Guru is telling you to do that :

      Body, mind and wealth : sacrifice it all to the Guru.


      Infact the Gurbani is not asking for tenth but for everything.
      However, the Guru is very kind on us. He tells us to give only one
      tenth of what we have to Him and He puts in remaining nine tenth from
      His own pocket. So by giving only 10% of your time and earnings to
      the Guru you will be accepted as a disciple. By listening, accepting
      and doing the Gurbani you will be accepted as a true disciple
      otherwise you will be characterized as a Beymukh.

      There is a famous historical story of "Satta Balwanda" in the
      history of the Guru Sahibans which present a real life situation for
      understanding these two divine Shabads "BEYMUKH" & "SANMUKH".

      Satta and Balwanda were the descendants of Bhai Mardana Ji. Bhai
      Mardana Ji dedicated his entire life to the seva of Dhan Dhan Guru
      Nanak Patshah Ji. It is a well known fact that Dhan Dhan Bhai
      Mardana Ji used to do Kirtan in the Hazoorie (prescence) of Dhan Dhan
      Guru Nanak Patshah Ji with Guru's eternal blessings. (This is also
      a fact that the famous musician Tan Sen who was one of the jewels in
      the court of emperor Akbar and famous for his classical musical
      skills. Tan Sen received his musical education from Haridass Ji whom
      he regarded as his music Guru. And Bhai Mardana Ji was Haridass Ji's
      music Guru).

      Satta and Balwanda used to sing too, but not Gurbani. They used their
      singing skills to earn their living. Somehow this was not working
      out well for them. They went to the Charan Sharan (sanctuary of the
      Lotus feet) of Guru Arjun Dev Patshah Ji. They asked for his
      blessings so that they could make their living. The Guru was very
      kind and told them to continue singing but change the subject of
      their singing to singing Gurbani. At this Satta and Balwanda Ji
      followed the Guru's words and started singing Gurbani Kirtan.

      The point to be noted here is that they WENT to the Guru's Charan-
      Sharan, LISTENED to the Guru's word, ACCEPTED it and FOLLOWED it with
      full faith and trust.

      This turned their days around very quickly and they started to make a
      good living. They used to go to the Guru'sCharan Sharan everyday and
      did Gurbani Kirtan. With the passage of time they attained Chad Di
      Kala (spiritual high) just by EARNING the Guru's word.

      A time came when they wanted one of their daughters to get married.
      They prayed to the Guru for help in getting their daughter married.
      The Guru with his utmost kindness told them to let him handle the
      marriage of their daughter including all the expenses. Unfortunately
      for them with some ego behind their mind (a test of Maya in their
      Bandgi and Seva) they refused to take Guru's help the way Guru wanted
      to help them. Instead they asked for one full day's donations by
      the sangat be given to them for their daughter's marriage.

      The Guru requested them several times not to do that, but they didn't
      listen to the Guru. The Guru agreed to their proposal of one full
      day's donations by the Sangat be given to them for their daughter's
      marriage. They ignored Guru's word totally and followed their own
      wisdom in making this decision. And guess what happened on that
      particular day when they were to collect all the Sangat's donations?
      The sangat's donation was very low.

      See what happened when Satta and Balwanda didn't listen to the Guru's
      word. And on top of that they blamed the Guru Arjun Sahib Ji for the
      low donations. They stopped coming to the sangat and stopped doing
      Gurbani Kirtan. These two Sikhs got trapped by Maya– Ego. They
      started thinking that the sangat comes only due to their Kirtan.
      Only to listen to their Kirtan. And that Guru Arjun Sahib Ji was
      dependent on them and wouldn't survive without their Kirtan.

      We would like to bring the following point to the kind attention of
      the Sangat. This point is very important to understand for achieving
      spiritual success. Maya doesn't rule over the Puran Sant Satguru.
      Maya doesn't rule over the Puran Braham Gyani. Such a soul is beyond
      the three attributes of Maya. Maya serves such a soul and stays under
      the Charans of a Puran Braham Gyani.

      When we say Maya we mean all the three attributes (treh-gun) of
      Maya – Rajo, Tamo and Sato. A Puran Braham Gyani is beyond the Treh-
      gun of Maya. This is a mistake made very commonly by the people that
      become a part of the Sangat of a Puran Braham Gyani and the same
      mistake was made by the Satta and Balwanda Ji. They thought Guru
      Arjun Sahib has cheated them for money, they held him responsible for
      the low donation collection, they doubted Guru Arjun Sahib Ji's
      words. So they backed out –they turned their back on Guru Arjun
      Sahib Ji and by doing so they became and refused to come in the
      Sangat and do Gurbani Kirtan.

      Look at the kindness and forgiveness qualities of Guru Arjun Sahib
      Ji. He tried to pursue them to come back multiple times by sending
      some leading members of the Sangat to talk to them. But Satta and
      Balwanda ji basically kept on refusing to come and maintained their
      Beymukhta (back to the Guru). Then again look at the extreme
      humbleness and kindness of Guru Arjun Sahib Ji who wanted them to
      come back and forgive them for whatever they have done to Guru Arjun
      Sahib Ji, and for doing so Guru Arjun Sahib Ji this time himself went
      to their house to pursue them to come back and do Gurbani Kirtan as
      usual. But they still kept refusing and said that, "Since the Guru
      now can't survive without us, he is desperate for us to come back."

      Satta and Balwanda Ji kept on abusing Guru Arjun Sahib Ji so much so
      they went to the extent of slandering Guru Nanak Patshah Ji by saying
      that Guru Nanak Patshah could not have survived without Mardana Ji.
      Just like Guru Arjun Sahib Ji could not survive without Satta and
      Balwanda Ji. At this Guru Arjun Sahib Ji could not tolerate the
      slandering of Guru Nanak Patshah Ji and uttered:

      OH KODHIO EH KI KAR DITTA TUSI .. O lepers, what have you done?

      –and left their house. He said that nobody should keep any contact
      with the Satta and Balwanda Ji and that nobody should approach Guru
      Arjun Sahib Ji for giving a pardon to these people. And if anybody
      did come to request a pardon for Satta and Balwanda Ji they would be
      put on a donkey's back with a blackened face and a garland of shoes.

      Guru Arjun Sahib Ji's words had to come true and that is what
      happened –

      The True One is on his mind, and the True One is upon his lips.
      SGGS 276

      The devotee can release anyone from my bondage,
      but I cannot release anyone from his.
      SGGS 1252

      Satta and Balwanda Ji were boycotted by the entire Sangat. They
      became physically sick with leprosy (KODH):

      [Please read Ashtpadi 13 of Sukhmani Sahib for understanding the
      consequences of slandering a Sant, the slanderer of a Sant have to go
      through all the punishments listed in this Ashtpadi. So please
      always restrain from slandering the Sant. Infact, according to
      gurbani we should never never ever slander anybody, because
      slandering takes you way down in spirituality.]

      Satta and Balwanda Ji's suffered financially, physically and
      socially. Then they realized that they had committed a blunder by
      becoming Beymukh and slandering Guru Arjun Sahib Ji and Guru Nanak
      Patshah Ji. They realised all their sufferings were a result of this
      Beymukhta and slandering. They realised that slandering of a Sant is
      a Dargahi Crime (Crime against God's Court) and the slanderer is
      severely punished by the Dargah (God's Court).

      Now they wanted to go back to Guru Arjun Sahib Ji and ask for
      forgiveness but could not pickup the courage to face Guru Arjun Sahib
      Ji. They asked each and every one for help but no one came to their
      rescue. Then at the end there was a Gursikh who was spiritually in a
      very high stage who came to their rescue. He himself blackened his
      face, put a garland of shoes around his neck and took a ride on a
      donkey to go to Guru Arjun Sahib Ji to request for pardon for Satta
      and Balwanda Ji.

      Now look at the love and devotion of this Gursikh Ji. Of how he
      honoured the words of Guru Arjun Sahib Ji by taking a ride on the
      donkey and blackening his face and putting a garland of shoes around
      his neck by himself. And please look at the kindness and
      forgiveness qualities of Guru Arjun Sahib Ji, when Guru Sahib Ji
      found out that this Gursikh Ji is coming to request a pardon for the
      Satta and Balwanda Ji. Guru Arjun Sahib Ji went running to greet him
      and took no time in accepting his request for granting a pardon.

      This is a true story of Beymukhta. This tells us what happens when
      a person becomes Sanmukh like Satta and Balwanda Ji first did. They
      obeyed Guru Arju Sahib ji and earned all the honour, fame and
      spiritual gains. But when they became Beymukh they lost everything
      and went back to suffering.

      The person who follows the Guru's words is a Sanmukh. The person who
      listens, accepts and practises the Guru's words is a Sanmukh. And by
      maintaining his Sanmukhta and doing Bandgi and Seva, that person
      becomes a Gurmukh and finds a place in the Sach Khand – Dargah of
      Akal Purakh.

      The Beymukh on the other hand is the person who forgets the kindness
      and blessings of the Guru. They forget the eternal treasures given
      by the Guru to them. They back out and turn to slandering the Guru.
      Becoming a Beymukh they go through all kinds off sufferings, pains
      and Dargahi punishments.

      Even in today's world there are Sants, Bhagats and Brahmgianis. And
      there are alot of people who enjoy slandering these highly elevated
      spiritual souls and then they reap their rewards.

      Therefore, a person who after saying that Shri Guru Granth Sahib is
      their Guru, follows the Gurbani by listening, accepting and doing it
      in their daily life is characterized as Sanmukh. By doing so
      eventually they become a Gursikh and then a Gurmukh and reach the
      heights of the spiritual world. And finally they find a place in the
      Dargah forever.

      But a person who after saying Shri Guru Granth Sahib Ji is their
      Guru, doesn't listen, accept and do the Gurbani is characterized as a
      Beymukh. They ends up with all kinds of sufferings and pains. They
      never complete the soul's journey back to the Supreme Being (Nirgun
      Saroop – Mansarovar) and keep on re-cycling in the 8.4 million
      species. They follow their own wisdom – Munn Matt or the worldly
      wisdom – Sansarik Matt or the Durmatt – such as abusing, slandering
      and so on and always suffer.
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