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Shahi Swami, also Verses of Sant Paltoo Sahab

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    Shahi Swami, also Verses of Sant Paltoo Sahab Our Infatuations are at the Root of Our Sufferings Sant Mat Fellowship:
    Message 1 of 1 , Jan 10, 2008
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      Shahi Swami, also Verses of Sant Paltoo Sahab 

      Our Infatuations are at the Root of Our Sufferings

      Sant Mat Fellowship:
      http://groups.yahoo.com/group/SantMatFellowship
      {"This mysterious path is described in the holy books,
      but it cannot be found simply by the study of sacred texts. It is found by the grace and guidance of an accomplished teacher."}




      [English rendering of a discourse in Hindi by Poojya Shahi Swami ji Maharaj, delivered on the occasion of the 21st Annual Convention of Santmat Satsang of the District of Patna, Bihar, India in the afternoon of the 18th December 2006. Shahi Swami ji is one of the senior most & the eldest living disciples of Maharshi Mehi Paramhans ji Maharaj; Maharshi Mehi used to refer to him as his heart.

      - Translated by Pravesh K. Singh (http://groups.yahoo.com/group/sant_santati

      http://blog.360.yahoo.com/praveshksingh ) ]


      Dear devout people!

      People are practising all sorts of professions in this world. What for all these strivings? You do farming, service, and business or even commit theft and robbery; why do you do so? To avoid grief, to end our pains or sufferings. Professions are being practised to end sorrows, but still distress, grief does come up. How does that happen? What is the cause of our troubles or afflictions? Goswami Tulsidas ji Maharaj says,

      "Sok moh bhay harash diwas nisi, des kaal tanh naahee."
      [In His kingdom sorrows, infatuations, fears, happiness or pleasure, days, nights, space and time do not exist.]

      These only are the causes of troubles or distress. There is pain in sorrow or grieving. If we have to part from our loved one(s), if we happen to meet one we do not like (we suffer from grief).

      "Milat ek daarun dukh dehee. Bichhurat ek praan hari lehee.
      [Meeting one (the wicked) results in grief, while parting from one (the dear one) takes our heart out.]

      Who has not been shaken by the wind of sorrows? Goswami Tulsidas ji Maharaj writes in Ramcharit Manas:

      "Moh sakal byaadhinh kar moolaa."
      ['Moh' is the root cause of all our ailments or afflictions.]

      'Moh' means ignorance or infatuation. If there is one reason or root of all our distress, all our troubles, it is this 'moh' only. How is this 'moh'?

      A wrestler came to the court of the King of Jaipur. He said to the king, "I have heard that there are very good wrestlers in your kingdom. I wish to fight duels with them." The Raja called the wrestlers of his state and said, "See, He has come from Punjab and wants to have wrestling duels with you. Who amongst you would like to fight him?" No body came forward. The king felt humiliated. He made the announcement that whoever from his kingdom will fight this wrestler would be given a prize of Rupees (Indian currency) five hundred. No one still came forward. There was a prisoner in the jail of the king. He somehow came to know of the announcement. He called the sentry and asked him to convey to the king that he was ready to fight that wrestler. The Raja became so happy to learn the news. This is what he wanted – it is not important to win, but at least some one should accept the challenge and fight him. He personally went to see this prisoner and asked, "Will you fight?" The captive replied, "I will not merely fight, but also defeat him." As he was a big criminal, he had been handcuffed as well as put under shackles. The king ordered, "Open his handcuff and shackles." The sentry began to search for the keys, but could not find them. So the Raja asked, "Go and get a blacksmith who would cut open the handcuff and the shackles". The prisoner interrupted, "Why all of you are so much worried?" He shook his hands and the handcuff broke open. Then he gave a jerk to his feet and the shackles broke into a number of pieces. The king was left bewildered and started wondering what sort of a man was this. He asked the prisoner, "Hey man! You have so much of power. Then why have you allowed yourself to be captivated here all these years?" The prisoner replied, "O Great King! These handcuffs and shackles I could have freed myself of anytime I wished. And jumping over the walls of this jail is like a child's play for me. But I have my parents, my wife, and my children at home. They will get annoyed with my behaviour. They will be disappointed. That's why I have been sitting here in fetters." The king exclaimed, "Alas! It is easy to break the shackles of iron, but it is impossible to break the fetters of infatuation, of ignorance."

      How is this shackle of ignorance? Radhaswami Sahab has said,

      "Bandhe tum gaadhe bandhan aan."
      [You have been ensnared in formidable fetters.]

      We see an animal tied to a pole. It suffers heat & cold, hunger & thirst, but is not able to break the rope with which it has been tied. We, too, see that we ourselves are under so many bondages, but are so helpless, so enslaved that we are not able to come out. Goswami Tulsidas ji writes,

      "Moh sakal byaadhinh kar moolaa. Tehi te puni upajanhi bahu shoolaa.
      Kaam baat kaf lobh apaaraa. Krodh pitt nit chhaatee jaaraa.
      Preeti karanhi jaun teeniu bhaaee. Upajai sannipaat dukhadaaee.
      Vishay manorath durgam naanaa. Te sab sool naam ko jaanaa.
      Mamataa daadu kandu irashaaee. Harash bishaad garah bahutaaee.
      Par sukh dekhi jarani soi chhaee. Kusht dushtataa man kutilaee.
      Ahankaar ati dukhad damaruaa. Dambh kapat mad maan naharuaa.
      Trisnaa udarbriddhi ati bhaaree. Tribidh eeshanaa tarun tijaaree.
      Jug bidhi jwar matsar abibekaa. Kanh lagi kahaun kurog anekaa.
      Ek byaadhi bas nar maranhi, ye asaadhi bahu byaadhi.
      Peeranhi santat jeev kanh, so kimi lahai samaadhi."

      [Ignorance is at the root of all our ailments which, in turn, give birth to several pains or distresses. Our passion or lust may be regarded as the diseases born out of 'vaat' or wind humour (one of the three bodily humours the imbalances among which are responsible, according to Ayurvedic Medicine Science, for all our diseases), our unlimited greed may be treated as the diseases of 'kaf' or phlegmatic humour and our anger as the disease of 'pitta' or bilious humour which keeps on causin heart-burns. When all the three diseases attack us together, it results in the painful 'sannipaata' (combined disorder of all the three bodily humours).Difficult-to-fulfil desires are those painful diseases which may not be easy to name. Affection or attachment is the disease of ringworm or shingles. Jealousy is itchiness or mange. Joys and gloom are the diseases of throat. Burning with rage or envy to see others prosper is tuberculosis (which causes decay of the body). Wickedness and crookedness of mind is leprosy. Egotism or vanity is the disease of joints or rheumatism. Conceit, deceit/hypocrisy, arrogance and yearning for prestige/dignity are the various neurological disorders. Craving is the disease of swollen or inflated stomach or dropsy. Strong desires of three types (desire for progeny, wealth and prestige) are the 'tijaaree' (intermittent fever occurring every third day). Envy and imprudence or follies are the other two types of fever. Thus there are several such diseases which are so difficult to be enlisted. Even a single disease out of these can prove fatal; there are so many incurable ailments here which keep on distressing or agonising the 'jeev' (individual soul). In such a state how can it (the 'jeev') attain the state of Samadhi (trance or intense meditation when awareness of the outer world including the body is completely lost)?]

      Here people may die of even a single disease, what to say of those who are afflicted by these numerous ailments? Therefore, come along to that place where these things are absent. It is that very place where one gets to know or realise the Supreme State, to know God. Then does it mean that God lives in any specific or special place? No, it's not so. God is everywhere. Also, He is beyond everything. Then why this talk of knowing Him? It's because He has to be known for identifying Him. So, we have to go there where He can be identified. Where will you identify Him? There only where you can identify your Self. You would recognise your Self when all the veils of illusion covering you would be removed. What is that veil of illusion? We recite everyday:

      "Ghat tam prakaash va shabd pat tray, jeev par hain chhaa rahe.
      Kar Drishti aru dhwani yog saadhan, ye hataanaa chaahiye."

      [Three veils namely that of darkness, light & sound keep the individual soul concealed. We should practice the Yoga of Light & the Yoga of Sound to remove these covers.]

      This, in fact, is the veil of illusion. We have to remove these layers that have been covering us, by practising meditation as taught by Guru. We come to know our Self as soon as these three veils are got rid of; we come to love God, to know God:

      "Inake hate maayaa hategi, prabhu se hogee ekataa."

      [As these (veils) are eliminated, identification with the God is established.]

      Alongside (practising meditation), we must keep ourselves away from the five major sins (lying, taking to drugs or intoxicants such as tobacco etc., adultery, violence including torturing, killing & eating animals, and stealing), would not have to blindly follow the dictates of our mind, otherwise harm would be done to you. Kabir Sahab says,

      "Paanchai paanch paras ras, shabd gandh aru roop.
      Inhakar kahaa na keejiye, bahuri parab bhavakoop."

      [Do not follow the five (objects of senses: touch, taste, sound, smell and form) or else, you would fall again in the well of 'bhav'(existence or cycles of birth & death)]

      For this, learn to keep your senses and mind under control. Restraining these or keeping these (senses & mind) under good control, both of these would get weakened. You would come to know your Self (you would know God). It is not merely that you would get to know God; rather in that knowledge you would merge yourself into God to become God yourself.


      "Jaanat tumhanhi tumhai hoi jaaee."
      [By knowing You, the knower, too, gets transformed into You only.]

                  
      Verses of Sant Paltoo Sahab
      A Lamp is Always Alight in the Inverted Well

      [An English rendering of the Hindi translation of couplets of Sant Paltoo Sahab by Maharshi Mehi Paramhans ji Maharaj (1885-1986), taken from the latter's book "Santwaani Sateek" (Commentary on Sayings of Sants).  -- English Translation by Pravesh K. Singh
      (http://groups.yahoo.com/group/sant_santati

      http://blog.360.yahoo.com/praveshksingh ) ] ,


      The Original Verse (English Transliteration):


      "Ulataa kuaan gagan mein, tisame jarai chiraag ||
      Tisame jarai chiraag, binaa rogan bin baatee |
      chhah ritu baarah maas, rahat jaratain din raatee ||
      sataguru milaa jo hoya, taahi kee najar mein aawai |
      Bin sataguru kou hoya, nahee waako darashaawai ||
      Nikasai ek awaaj, chiraag kee jotinhi maanhee |
      Jnaan samaadhee sunai, aur kou sunataa naanhee ||
      Palatoo jo koee sunai, taake poore bhaag |
      Ulataa kuaan gagan mein, tisame jarai chiraag ||"

      The English Translation:

      [There is an inverted well in the (inner) sky wherein a lamp keeps burning. (The head of a man, standing above the neck, is like an inverted well in which (the divine) lamp or flame burns or is alight. This lamp emitting light is seen by the practitioner of meditation. Tulsi Sahab has said, "Jaise mandir Deepak baaraa. Aise joti hot ujiyaaraa," meaning, just as a lamp burns in the temple, our inner sky is illumined by the light. The well that we have on the earth is open at the top. This is the straight, upright or erect well, as all of us know. Man's head, however, is closed at the top and open from the bottom; the way to its top is from its bottom. That's why a man's head is also referred to as the inverted well.)


      The lamp (inside the head) burns without any oil & wick |
      All the six seasons and all the twelve months, this lamp keeps burning. ||


      Those who have found a Guru (and act according to his teaching) are able to behold this (Light). |


      That who is deprived of a Guru, is not able to visualise this (Light of the lamp). ||


      A Sound emanates out of the Light of this lamp. |


      Only that practitioner, and no body else, who has sunk himself deep into trance or intense meditation, in all his awareness, is able to perceive this (divine) Sound. ||

      Blessed is he, says Paltoo, who listens to or perceives that Sound. |


      There is an inverted well in the (inner) Sky wherein a lamp keeps burning.|| ]

       

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