Visualization of the Guru
 |
| Shri Laalaa Ji Maharaj |
[The translated text of a letter written by Shri Laalaa Ji Maharaj in reply to one of his adherent disciples]
Tasavvar-e-Shaikh literally means to meditate upon one’s Guru [Shaikh, teacher or spiritual guide]. It can be described as a remembrance or recollection of one’s spiritual guide by contemplating in the heart his appearance, movements, abode, disposition and conduct, which involves engrossing one's attention on the Guru. It is prevalent amongst the Sufi and Sant-mat seekers and is also called ‘Shagal-e-Rabita’ and ‘Barzakh-e-Pir’, i.e., a stage in-between the ‘soul world’ and the ‘material world’ or in other words the stage between the seeker and the guide [Pir] that connects the two. It is an important and very effective practice to focus one’s mind [Chitta = psyche, i.e., one of the four faculties of mind viz-Man मन, Buddhi बुद्धि, Chitta चित्त and Ahankar अहंकार], which works like a miracle. In fact, it is the easiest and simplest way, which helps attain the goal faster. The only condition is that the Shaikh, who is to be meditated up should be perfect and should have permission from his ‘Pir’, in writing, after he [Pir] is fully satisfied with the moral character and selflessness of his ‘Murid’ [disciple] and that he is fit to be called a ‘Sant-mat Guru’, whose ‘Batin’ [inner self or the subtle existence] has attained equanimity and has been purified and who has risen above ‘Maya’ (the attractions of the world, as perceived by senses, considered illusory or transient). Otherwise, one may be caught in its [Maya’s] clutches and attain the vices like Satan. It is, therefore, very important that one does not meditate upon an unqualified person. The elders, keeping this in view, have forbidden this practice altogether.
In Sant-mat Satsangs [spiritual assemblies] one at times is hinted at the beginning by focusing one’s attention on the middle of the eye-brows of the murshid [Shaikh, spiritual guide]. This is just turning attention towards the outward appearance of the Murshid and for ‘Aantarik Abhyaas’ आन्तरिक अभ्यास [internal practice like meditation or silent zikr) specific instructions about the ‘Maqam’# [the spiritual stations] and the practice to be adopted are given separately, according to the need of time and circumstances. It is not considered appropriate to mention such things openly, as people without understanding
==============================================================
# Maqam-’ A spiritual station - While descending down in the human body, the soul [Atma] chose certain points [not physical] to rest, as the centers of energy, activation of which helps in making spiritual progress.
==============================================================
the implications thereof may start adopting such practices, which may result in their misuse and harm.
Masters (Gurus) belonging to some Sufi Orders do not ask seekers to practice ‘Shagal-e-Rabita’ till they are assured that the seeker has garnered in his heart true love for his Murshid and the stream of love is overflowing and such a flame of love has lit in his heart that without saying or asking for it he has started visualising the face of his guide in his heart. If such a flux of love erupts that the figure of the Murshid does not disappear even on trying to do so, it should be considered as divinely ordained and that it is the natural flow otherwise doing so [‘Shagal-e-Rabita’] forcefully would not be different from idol-worship. This insistence and forcing oneself to engage in ‘Shagal-e-Rabita’ would give the same result, as in some Tariqas [Sufi Orders] seekers are asked to close their ears (with fingers or ear plugs) in order to listen to the ‘Anahat [unhurt] Naad@ [resonance]’ 'अनाहत नाद', which makes them feel the sound [vibration] but it is momentary and not free from doubt of some affliction.
@ Anahat Naad or Anahata Sound, called the sound of the Shabda Brahmn, emanates from this [Heart] centre. Significantly, Anahata Naad is the unstruck, mystic sound that occurs spontaneously and is not the result of striking or beating certain things.
To understand the real purport and philosophy of ‘Shagal-e-Rabita’, let us understand what ‘Barzakh’ refers to. ‘Barzakh’ refers to something that is in between two things and is the medium to connect the two. ‘Pir’ or ‘Guru’ is an intercessor, a medium, to connect with God. If this is not understood, one can consider a mirror, which is a medium to look at one’s face; a book is a medium for learning; the teacher is a medium to acquire knowledge; an idol of stone or metal is a specific medium to remind one of God. Similarly, a living Guru is a perfect ideal to attain Nearness with God. Undoubtedly the appearance of the Guru is a living connection between the seeker and God. The impressions of his (Guru’s) conduct, worldly behaviour, deeds and spirituality enter the mind of the seeker like an electric charge and so impact him that his soul is ever refreshed. This practice (‘Shagal-e-Rabita’) is very helpful in removing the difficulties of the path and also the rough and tumble occurrences of other practices. A fortunate seeker, who attains this state of Shagal-e-Rabita’ without making any effort for it and the figure of the Shaikh does not disappear, even on trying to do so, and with that, if one is unable to understand the reason thereof, then the path is traversed so fast that not only he himself but even others get astonished on his evolution.
It has been informed by one of the seekers that he easily recollects the pose in motion, sitting pose with a little contemplation but with great difficulty the 2 Anahat Naad-Divine vibration occurring naturally in all beings, without any effort on their part, as a token of their obedience to the Divine.
Lying pose [of Janab Laalaaji Maharaj]. He has desired to know the reason behind it. The explanation is simple. [01] The moving pose represents the ideal and the form of a living ‘Karm yogi’ (one engaged in discharging one’s duty); [02] The sitting pose though reflects the glory of ‘Karma’ [performing one’s duty] and also the eagerness to discharge the duties, but not yet got up to perform it though it is imminent; [03] The lying pose represents the restful state of life, which lacks movement and reflects the ‘Tamsik’ [the gross] state; the state of ‘Sushupti’
$ Sushupti is a Sanskrit word meaning “deep sleep” and refers to one of the four states of consciousness in Hindu and yogic philosophy, sometimes called “deep sleep consciousness.” It is also the third of the three avasthas, or states of the mind.
Sushupti is sometimes referred to as dreamless sleep, when the mind ceases activity, having withdrawn from both physical and mental activities, objects and desires. In Sushupti, the mind has absorbed into itself. In the "Mandukya Upanishad," sushupti is associated with prajna, the ultimate understanding of the true nature of existence and reality.
==============================================================================
 |
| Tasawwar-e-Shaikh |
Now ponder over and analyse this state of the seeker. He has passed the state of grossness and also the intermediary state of sitting and started attaining the final state of alertness and wisdom. His ‘Dharna’ [notion or belief] now is neither ‘Tamsik’ [gross] nor ‘Rajsik’ (passionate). Being able to focus attention on a moving figure proves that the ‘Dharma’ of the seeker is firmly rooted. It could be understood through the example of a moving wheel that one is not able to focus his mind on the stationary wheel but in the process of attaining perfection, it starts focussing on a slow-moving wheel and in the last a fast-moving wheel. Thus, if the attention is so concentrated that it easily focuses on a moving figure then what conclusion should be drawn?
The moving figure is a symbol of a ‘Karmyogi’ and ‘Karmveer Gyani’ [an assiduous scholar] and is a live picture on which if one is able to focus easily, it indicates that the seeker has gained the capability and is now ready to receive and accept the radiations emanating therefrom. Upanishad states- ‘Get up, start and keep on moving and never think of halting’.
Continued ... ... ...
servus servorum Dei,
Dinesh Kumar Saxena [Grandson, spiritual and de jure heir of H. H. Mahatma Ram Chandra Ji (Laalaa Ji) Maharaj of Fatehgarh (UP) India.]
Comments
Post a Comment