Are you walking towards the Guru (Sanmukh) or away (Beymukh)?
- 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 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.
SATHIGUR KEE BAANEE SATH SATH KAR JAANAHU GURASIKHAHU
HAR KARATHAA AAP MUHAHU KADTAAEAE ||
O GurSikhs, know that the Bani of the Truth Guru,
is true, absolutely true.
The Creator Lord Himself causes the Guru to chant it.
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.
AAD SACH JUGAAD SACH HAI BHI SACH NANAK HOSIBHI SACH.
Truth in the Primal Beginning,
Truth when the Ages commenced,
Nanak : Truth forevermore.
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.
SUNNEYEH DUKH PAAP KAA NAAS;
Listening (in Sunn Smadhi deep meditation) all pains and sins are
MUNNEY PAAWEY MOKH DWAAR;
Accepting (truly believing), one reaches the door of Salvation (doot
to God's court).
SUNEYEH MUNNEYAA MUNN KITAA BHAO,
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
BANI GURU GURU HAI BANI VICH BANI AMRIT SAAREY;
Bani is the Guru, and the Guru is Bani. Within Bani is all the Amrit.
POTHI PARMESAR KAA THAAN
SADH SANG GAAVEY GUN GOBIND PURAN BRAHMGIAN;
The Holy Book is the place of the Supreme Lord.
In the sangat, sing these praises of God, they contain God's perfect
VAHO VAHO BANI NIRANKAAR HAI.
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 :
TAN MUNN DHAN SABH SAOP GURU KO;
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
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
MAN SAACHAA MUKH SAACHAA SOE ||
The True One is on his mind, and the True One is upon his lips.
MAEREE BAA(N)DHHEE BHAGATH SHHADDAAVAI
BAA(N)DHHAI BHAGATH N SHHOOTTAI MOHI ||
The devotee can release anyone from my bondage,
but I cannot release anyone from his.
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
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
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.