१) श्री गुरुवर्य मिलिंद महाराज यांनी अनुग्रह सोमवार दि.१० ऑगस्ट १९९२ रोजी खैरेवाडी येथे घेतला.
पूर्वा अशाधा नक्षत्र , शुक्ल पक्ष , द्वादशी तिथी, श्रावण मास. शक १९१४, विक्रम संवत २०४९
२) दुसरी अंघोळ गुरुवार दि.२३ नोव्हेंबर १९९५ रोजी गाणगापूर येथे झाली.
३) साक्षात्कार दिवस गुरुपुष्पामृत गुरुवार दि. २३ जुलै १९९८ वेळ २ वाजून २० मिनिटे.
( अवधूत, सर्वे.नं.४८/३,गणेशनगर,वडगावशेरी,पुणे येथे राहत्या घरी आबा महाराज्याच्या हस्ते )
४) मार्गाची धुरा सांभाळावयास सुरवात सोमवार दि. २१ फेब्रुवारी , २००० माघ वद्य द्वितीया
( आबा महाराज निर्वाण दिवसापासून )
परमात्मा हात आणि पायांनी रहीत आहे. तरीही तो सर्वकाही ग्रहण करतो व सर्वत्र जातो. तो मुखविनाच भोजन करतो आणि नाकाविनाच वास घेतो त्याला कान नाहीत. तरीही तो सर्वकाही ऐकतो. तो सर्वांचा साक्षी आणि या जगाचा स्वामी आहे.तो रूपरहित असूनही रूपाशी सबंध होऊन पाचही इंद्रियांच्या वशीभूत झाल्यासारखा वाटतो तो संपूर्ण लोकींचा प्राण आहे, चराचर सृष्टीतील जीव त्याची पूजा करतात.जिभेविनाच तो सर्वकाही वेद –शास्राच्या अनुकूल बोलतो.त्याला त्वचा नाही तरीही तो शीत- उष्ण वगैरे सर्व प्रकारच्या स्पर्शाचा अनुभव करतो. सत्ता आणि आनंद त्याचे स्वरूप आहेत. तो जिनेद्रीय,एकरूप,निराश्रयी,निर्गुण,ममतारहित,सर्वत्र व्यापक,सगुण,निर्मळ,ओजस्वी,सर्वांना वश करणारा,सर्वकाही देणारा आणि सर्वज्ञामध्ये श्रेष्ठ आहे.अशा प्रकारे जो अनन्य बुद्धीने त्य सर्वमय ब्रम्हाचे ध्यान करतो, तो निराकार व अमृततुल्य पदास प्राप्त होतो.
• आम्हा घरी धन शब्दाचीच रत्ने|
शब्दाचीच शस्रे यत्न करू ||१||
शब्दची आमुच्या जीवाचे जीवन |
शब्द वाटू धन जनलोका ||2||
तुका म्हणे पाहा शब्दाचे हा देव |
श्ब्देची गौरव पूजा करू |||3|||
• सत्व,रज,तम,यांच्या मिश्रणाने विश्व निर्माण होण्याची क्रिया सहजपणे चालते त्यामध्ये प्रथम साडेतीन मात्रांचा ओंकार प्रगट झाला त्यासच हिरव्यगर्भ किंवा शब्दब्रहम किंवा लोगांस म्हणतात.शब्द हा आकाशाचा गुण आहे असा यामध्ये गांभितार्थ आहे वेद आणि शास्रे द्वाराच साकार होत.
• अकार चरणयुगल | ऊकार उदर विशाल |
मकार महामंडल | मस्तकाकारे | हे तिन्ही एकवटले
तेथे शब्दब्रम्ह कवळले | ते मिया श्रीगुरकृपा नमिले |
आदिबीज | ( ज्ञानेश्वरी ग्रंथ अध्याय १ ला)
उपनिषधे – ओंकार प्रणव
गिता – एकाक्षर
वेदांत – शब्द्ब्रम्ह
ग्रीक – लोगॉस
साधुसंत – नाम
“सतगुरु मेरा सुरमा करे शब्द की चोट |”
“ कलियुग केवल नाम आधारा , जपत नर उतरे सिंधू पारा |”
संदर्भ -
श्रीकृष्ण – उद्धव
सांख्यदर्शन – कपीलमुनी
नवनाथ ग्रंथ ( अध्याय १४ )
यापरी तिसरा संप्रदाय || महाश्रेष्ठ म्हणती स्वरूपमय ||
तरी प्रथम बोधिला कमलोद्भव || हंसरूपे श्रीकृष्णाने ||८९ ||
ते विधीचे सकाळ हित || अत्रीने घेतले सकळ पंथ ||
अत्रीपासूनि झाले दत्त || तयापासून नाथ सकळ ||९०||
ओŞहं सोŞहं दोन्ही स्वामींची अक्षरे | याजपुढे शास्त्र मंद जाहली ||१||
वेद वकृत्व करुनी निमाला | आपले स्वहित स्वये होय ||२|| म्हणे
मुक्ताबाई करावे स्मरण | त्यासीच बाणे खुण सद्गुरूंची ||३||
याचा अर्थ अधिचे अक्षर लांबवायचे
Ş याचा अर्थ आधीचे अक्षर लांबवायचे .
हं – म चा उच्चार होतो .
कोणत्याही अक्षरावर टिंब दिले की तो मंत्र होतो .
यं रं लं वं हं
वायू , तेज , पृथ्वी, आप , आकाश
शेवटी (:) विसर्ग आला तर “हा” उच्चार करावा. हा अर्थ होतो .
“जाके मुह्माथा नही, नाही रूप कुरूप |
पहुप बास ते पातरा ऐसा तत अनुप ||”
.......
संत कबीर
निर्गुण ईश्वर.
परमात्मा निर्गुण निराकार आहे. त्याला हात,पाय ,नाक, तोंड इ.अवयव नाहीत.सामान्य माणूस परमेश्वर आपल्या सारखाच दिसत असेल.अशी कल्पना करतो.फार फार तर दोन हांताऐवजी त्याला चार हात असतील .असे तो मानतो .परंतु कबीरांना परमेश्वराचे मूर्त रूप मान्य नाही . म्हणून ते म्हणतात. ज्याला तोंड किवा कपाळ नाही, जो दिसायला सुंदरहि नाही आणि कुरूपहि नाही असा तो परमात्मा खरं तर फुलांच्या सुगंधाहूनही सूक्ष्म आणि असामान्य आहे. कबीरांनी फुलांच्या वासाशी परमेश्वराची तुलना केली आहे . फुलांचा ( विशेष रातराणीचा) वास हा वातावरणात दरवळतो , त्याचा प्रतक्ष अनुभव आपण घेतो पण तो वास मूर्त रुपात कोठेही दिसत नाही . तसाच परमात्मा हा चराचर सुष्टीत सर्वत्र भरून राहिला आहे. गुरूच्या उपदेशाने ज्याला ज्ञान प्राप्त झाले आहे त्याला परमेश्वराचे अस्तित्व सर्वत्र जाणवते परंतु तो सर्वत्र व्याप्त असूनही मूर्त रूपाने कोठेही दिसत नाही .
ऋग्वेद – “प्रज्ञांन ब्रह्मा” चैतन्य म्हणजे ब्रहम .
यजुर्वेद – “अहं ब्रह्मास्मि” मी ब्रह्म आहे .
सामवेद - “तत्वमसी” ते तू आहेस .
अथर्ववेद – “अयतात्मा ब्रह्म” आत्मा म्हणजे ब्रहम आहे .
ही चारही महावाक्ये एकाच परब्रहमाचा निर्देश करतात . तरी वेगवेगळ्या
प्रकारे स्पष्टीकरण करीत असली तरी त्यांचे “लक्ष परब्रह्म ” हेच आहे .
( दिपरत्नाकर २ रा आध्याय )
०) वेदांचा संदेश
१) ऋग्वेद - ‘प्रज्ञान ब्रम्हा’ चैतन्य म्हणजे ब्रम्ह .
२) यजुर्वेद – ‘अहं ब्रम्हासी ’ मी ब्रम्ह आहे.
३) सामवेद – ‘तत्वमसी’ ते तू आहेस.
४) अथर्ववेद – अयतात्मा ब्रम्ह आत्मा म्हणजे ब्रम्ह आहे.
हि चारही महावाक्ये एकाच परब्रम्हचा निदेश करतात तरी वेगवेगळ्या प्रकारे स्पष्टीकरण करीत असली तरी वेगवेगळ्या प्रकारे स्पष्टीकरण करीत असली तरी त्यांचे लक्ष परब्रम्ह हेच आहे. (पाचवा वेद ) अकरावा .
डीपरत्नाकर २ रा अध्याय पान १२ (दुसरी अंघोळ )
आपण भिन्न भिन्न मार्गांनी त्या एकाच अंतिम ध्येयाप्रत जाऊन पोहचू शकतो .
१) कर्ममार्ग
२) भक्तिमार्ग
३) योगमार्ग
४) ज्ञानमार्ग
कर्मयोगाचे कितीतरी पैलू आहेत. एक म्हणजे विचार व शब्द ह्यांच्यामध्ये असलेला संबंध आणि शब्दशक्तीने काय होऊ शकते, हे जाणणे होय. सर्वच धर्मात शब्दशक्ती मानली गेली आहे इतकी की, काही काही धर्मात तर सृष्टीत शब्दांपासून उत्पन्न झाल्याचे सांगितले.ईश्वराच्या संकल्पाची बाह्य बाजू आहे.शब्द आणि ज्या अर्थी ईश्वराने सृष्टीच्या पूर्वी संकल्प व इच्छा केली होती त्याअर्थी सृष्टीही शब्दापासूनच झाली आहे. आपल्या ह्या जडवादी जीवनाच्या दडपणाने व धांदल धावपळीने आपले ज्ञानतंतूही कसे बधिर होऊन त्यांना जडता आली आहे. आपण जसे जसे वृद्ध होत जातो तसेतसे या दुनियेकडून अधिकाधिक ठोसे खाण्याचे ही आपल्या नशिबी येते, आणि तसतसेच आपण अधिकाधिक जडत्वग्रस्त आणि कोडगे बनत जातो. आणि मग ज्या साऱ्या घटना एकसारख्या आपल्या सभोवताली घडत असतात आणि आपली दृष्टी वेधण्याचा प्रयत्न करीत असतात. त्यांची देखील आपण दखल घेत नाही पण असे असले तरीसुद्धा माणसाचा मुळ स्वभाव कधीकधी उचल खाऊन प्रकट होतोच. आणि मग त्याच साऱ्या मामुली घटनांपैकी काहीचे रहस्य जाणून घेण्यास तो उदुक्त होऊन साऱ्यांविषयी कुतुहूल आणि विस्मय प्रदर्शित करू लागतो हा असला विस्मय ज्ञानप्राप्तीची पहिली पायरी होय.उच्च तत्वज्ञान आणि धर्मतत्व यांच्या संबंधातील शब्दशक्तीचे मूल्य बाजूस ठेविले तरीदेखील शब्दप्रतिक हि मानवी जीवनातील एक अतोनात महत्वाची बाब असल्याचे आपल्या निदर्शनास येईल. मी तुमच्याशी बोलत आहे, मी काही तुम्हाला स्पर्श केलेला नाही माझ्या बोलण्याने जे वायुचे जे कंपन होत आहे ते तुमच्या कर्णरंध्रात शिरून तुमच्या ज्ञानतंतूना स्पर्श करीत आहे आणि तुमच्या मनावर परिणाम करीत आहे आणि तुम्ही त्याला शोधू शकणार नाही केवढे आश्चर्य हे यापेक्षा जास्त विस्मयकारक ते काय असू शकेल बरे? एकजण दुसऱ्या एकाला मूर्ख म्हणून शिवी हासडतो – बस तो दुसरा लगेच पावित्रात उभा राहून दातओढ खात मुठी आवळतो आणि त्या गालीप्रदात्यांच्या नाकावर एक सुरेख गुद्दा ठेवून देतो. शब्दाची केवढी शक्ती ही एखादी शोकार्त स्री असते. रडून रडून नुसता आकांत मांडला असतो, तिने आणखी एक बाई येते नि सांत्वनपर चार गोड शब्दांनी तिची समजूत घालते,झाले लागलीच मी गुडघ्यात मान घालून रडणारी स्री सरळ उभी राहते.
उपनिषधात असे म्हंटले आहे “ज्ञानदेव तु कैवल्यम ”
केवळ ज्ञानातूनच मोक्षाची प्राप्ती होते. वेदातील सर्वश्रेष्ठ विद्या म्हणजे ज्ञानकांड उपनिषदांतील आहे.
अज्ञानाच्या परिणामापासून मुक्ती केवळ ज्ञानानेच मिळते .
“या कलियुगात मार्ग एकमेव |
मुक्तीसाठी असे प्रभूनाम जप |
आपूला उद्धार करील केवळ |
प्रभूंच्या नामाचा जप सर्वकाळ ||”
भगवंत सर्वव्यापी आहे. तो आत आणि बाहेर सर्वत्र आहे, तुम्ही ज्या हवेत श्वास घेता आणि जे शब्द उच्चारता त्यामध्ये देव आहे ध्वनीमध्ये “शब्द्ब्रहम” या रूपाने तो असतो.आकाशवाणीच्या ध्वनीलहरी सर्वत्र पसरलेल्या आहेत. त्या दिव्यशक्तिचे निदर्शन करतात. तीच शक्ति चुम्बकत्व विद्युत् आणि अनुशक्ति या रुपाने स्वत:चा अविष्कार करते. या विश्वामधे सुप्त असणाऱ्या अमर्याद दिव्य शक्तिची तुम्ही ओळख करुन घेतली पाहिजे.
पार्थसारथी – कृष्ण – पार्थ म्हणजे केवळ पृथ्वीच्या सर्व पुत्राची नावे पार्थ आहेत.
अनुग्रहाचा अर्थच देवत्वाची प्राप्ती असा आहे . अनुग्रह दिव्य ज्ञान देते व तिच्यामुळे सर्व पापांचा क्षय होतो.अनुग्रह ब्रहमज्ञान देते ,पाश म्हणजे कर्मबंधनाचा नाश करते.मन,वाणी आणि कर्म यांच्याद्यारे जो पाप संचय केला जातो .तो अनुग्रहामुळे अगदी मुळापासून नष्ट होतो. दैतभावाचा व मनाचा लय करते.ज्ञानाचे दान करणे हाच अनुग्रहाचा हेतू आहे. कारण ज्ञान प्राप्त झाले कि, मनुष्य मुक्त होतो.
स्पर्श,भाषण,दर्शन व संकल्प या चार प्रकाराने अनुग्रह होतो. अनुग्रहाच्या या चार प्रकाराचे वर्णन करताना योगवाशिष्ठा च्या निर्वाण प्रकरणाच्या पूर्वार्धात असे म्हटले आहे की,
दर्शनात स्पर्शनात शब्दात कृपया शिष्यादेहके |
जनयेद्य: समावेशां शाम्भवं स हि देशिक: || १२८-६१ ||
स्पर्श,भाषण,दर्शन, व संकल्प या चार कारणाने क्रमश:स्थूल,सूक्ष्म,सूक्ष्मतर,व सूक्ष्मतम या चार प्रकारचा जाणावा .
ज्याप्रमाणे कावळ्याच्यामध्ये पाळलेले कोकिळेचे पिल्लू कोकिळेचा शब्द ऐकताच मी कावळा नसून कोकिळ आहे. असे ओळखते .त्याप्रमाणे “ तू ब्रह्म आहेस “ असे सदगुरू म्हणताच शिष्याच्या ठिकाणी तो भाव उदित होऊन जेव्हा त्याला तसा अनुभव येतो तेव्हा त्याला शब्ददीक्षा असे म्हणतात .
अनुग्रह झाल्याबरोबर साधकाचे शरीर मन बुद्धी व वासना यांचे शुद्धीकरण सुरु होते. श्रीसद्गुरुंच्या शब्दाबरोबर शक्ती संक्रमीत होऊन शिष्यांच्या ठिकाणी आपण ब्रहम आहोत असा भाव जेव्हा उदित होतो . तेव्हा शब्ददीशा घडून येते .
श्री आदिनाथ श्री शंकरानी “ सोŞहं ” हा शक्तीसंक्रमनाचा बीजमंत्र कैवल्याची खुण म्हणून सांगितला .
१) नदी किनारी मार्ग द्यावयास जाणे.
२) अंघोळ करणे. (सर्वांनी)
३) जागेचे शुद्धीकरण करणे,पाणी व गोमुत्र शिंपडणे.
४) पूजा मांडणे ( चौरंग,लाल कापड,घट,गणपती,पाने व नवग्रह,५ फळे )
५) चिट्ठी लिहणे (मंत्र )
६) पंचामृत तयार करणे ( दुध,दही,तूप,मध,साखर,भस्म,गोमुत्र )
७) मार्ग घेणाऱ्या मंडळीना अंघोळ करावयास सांगणे
८)मंडळीना डाव्या बाजूस बसावयास सांगणे
९)स्वईच्छने आलात का म्हणून विचारणे .
१० ) मंत्र व मनी देणे .( दिपरत्नाकार अध्याय ४ पान ३३ )
११ ) गुरुंना , गुरुबंधूना विसरणार नाही म्हणून शपथ देणे .
१२ ) दिलेले ज्ञान दुसऱ्याना सांगणार नाही म्हणून शपथ देणे .
१३) ११ वा मनी देणे .( सुरवातीला दोन मनी देणे , ५ वा वेद ).
१४) पंचामृत स्वतःहा तोंड लावून पिणे व नंतर इतरांना देणे .
१५) सगळ्याना मिळून गुरुंना हार व दर्शन घेणे .
१६ ) “दिपरत्नाकर” व “ मला भगवंत हवा ”, “ बोध गुटिका “ पुस्तक सर्व शिष्यांना संग्रही
ठेवावयास सांगणे.
१७ ) दत्त जयंती , पुण्यतिथी अनंतचतुर्दशी , गुरुपौर्णिमा इ. कार्यक्रमास हजर राहावयास सांगणे .
१८ ) आरती करणे
१९ ) प्रसाद वाटणे .
२० ) खैरेवाडीला जाणे ( मंदिर )
२१ ) प्रत्येकाकडे गुरूंचा फोटो घरी असावा .
२२ ) गुरुदक्षिणा देणे .
२३ ) शुक्लपक्षात मार्ग देणे .( तिथी २,३,५,७,१०,१२,१३ )
२४ ) सत्संगास हजर राहणे .
ज्ञानेशांनी गणेशाला शब्दब्रह्म म्हणून आदराने गौरविले आहे. हे शब्द ब्रहम कसे ? तर अशेष. अशेष म्हणजे काय? अशेष म्हणजे त्यात काही उणे नाही.काहीही शिल्लक नाही.काहीही बाकी नाही . सगळे साग्रसंगीत, सर्व अंगाउपागांनी सर्वसंपूर्ण शब्द ब्रह्म म्हणजे देवा तूची गणेशु. हा गणेश आद्य आहे .प्रथमारंभाचे अनुक्रमाचे अक्षरशा: गोपनीय म्हणून भुषविनारा असा गजानन गणेश आहे. वेदांनीही ज्याची स्तुतीसुमने गायली आहेत. श्रुतीस्तुतीनिही ज्यांचा गुणगौरव केला आहे.असा हा स्वतःच स्वताला जाणणारा,स्वतःच्या अंपरपार सर्वसमर्थ शक्तीचे पूर्णपणे भान असणारा सर्व चराचरात आत्मरूपाने सामावलेला असा हा देवा तूची गणेशु |
विश्वातील सर्व प्रकारचे ज्ञान आणि सर्व स्तरावरील बुद्धी ज्यांच्या कृपेने प्रकाशमान होते,कसलाही गाजावाजा न करता अंगभूत असलेल्या पण प्रकट नसलेल्या तेजाळ कृपेने उभे जग उजाळून निघते असा हा देवा तूची गणेशू ! श्री ज्ञानेशांनी गणेशाला शब्दब्रह्म म्हंटले आहे,शब्द ब्रहम हे गणेशसहस्त्र नामातीत गणपतीचे मुळी एक नावच आहे. ही चराचर शृष्टी निर्माण होण्याआधीही विश्वाच्या प्रारंभी जो नाद उमटला तो ओंकाराचे मूर्तीमंत स्वरूप म्हणजे हा गजानन गणेश, ओंकाराच्या विविध स्वरुपात आपण गणपतीचे स्वरूप पाहतो.ओंकार म्हणजे उजव्या सोंडेच्या गणपतीचे रेखाटन आहे . आशी आपली श्रद्धा आहे . ओंकारात गणेशाचीच मूर्ती कशी सामावली आहे. ते अनेकांनी
वेगवेगळ्या प्रकारानी दाखवून दिले आहे ,ओंकाराला प्रणव असे म्हणतात. अखिल विश्वाची निर्मिती ओंकारातून झाली असे आपली वैदिक परंपरा म्हणते. या ओंकारा बाबत एकनाथ महाराज म्हणतात,
नवल उच्चराचा चमत्कार ! ऊर्ध्वमुख अखंडकार |
अभ्यासे प्रणवू करिती स्थिर | झणत्कार स्वरूपमुक्त ||
योगाभ्यासात पारमार्थिक प्रगती बाबतीत आणि सिद्धीसाधनेच्या विषयात या ओंकाराला अनन्यसाधारण महत्व आहे . म्हणून तर ज्ञानोबारायांनी नमोजी आद्या असे म्हणण्यापूर्वीही ओंकाराच उच्चार केला. ओंकार म्हणजेच गणेश संपूर्ण स्वरूपात शब्दब्रहम आहे. असे ज्ञानेश्वर सांगतात .आणि ते सांगताना ज्ञानियांचा राजाची प्रतिभा दहाही अगांनी भरून येते ! फुलून येते ! शब्दब्रह्मात सर्वत्र ज्यांचे वास्तव्य जाणवते अशा गजाननाचे वर्णन आपण किती व कसे करावे असे ज्ञानेश्वरांसारख्या शब्द सृष्टीच्या ईश्वराला झाले आहे.
शब्दब्रह्म स्वरूप गणपतीचे वर्णन करताना ज्ञानेशाची प्रतिभा कल्पनेच्या वितानांत अशी काही गगनभरारी घेते, कि सात शतके उलटली तरी भाविकांच्या आणि रसिकांच्या नजरा नक्षत्राशी स्पर्धा करणाऱ्या त्या शब्द वैभवाने स्तिमित झाल्या आहेत. थक्क झाल्या आहेत .
संपूर्ण शब्दब्रहम गणेशाच्या ठिकाणी एकवटले आहे. सगळी वाकशक्ती सगळे शब्द वैभव जणूकाही एकत्र एका ठिकाणी साररूपाने गणेशमूर्ती म्हणून अधि ज्ञानदेवास आणि ज्ञानदेवांमुळे आपणासमोर उभे आहे. तो वेशसूद्धा सुंदर,अतिसुंदर आहे.
देवा तूची गणेशु ! संत ज्ञानेश्वरमहाराजकृत |
आतां तुला मी जे सांगत आहे त्याचा विचार करीत जा. जसे पायांनी मार्ग चालत असता ज्याला चालवत नाही तो अगोदर पुढे नीट पाहून मागून चालतो . तसे जे पूर्ण अनिवाच्य सर्वत्री समान असून ,स्वप्रकाशानें व्यापून राहिले आहे , जेथे मन लय पावते, तेथे मी घेऊन जातो, तरी लवकर मागून ये.कानांवाचून ऐकावे,नेत्रांवाचून, पाहावे,चरणावाचून चालावे मनावाचून घ्यावे,हेच सुख होय. माझा शब्द पुढे करून, तू मागून ये व जेथे शब्द पूर्ण विश्रांती पावेल तेथे ठाण कर. जसे पुस्तक वाचीत असता, वाचलेले पान मागे सांडून पुढे विचार करून वाचावे ,तसा शब्द सोडून पुढे व्हावे. स्वरुपात शब्दाचें काही चालत नाही, पण शब्दाशिवाय अनुभवाची सोय कळत नाही. म्हणून शब्द पुढे करून तू मागून ये.
In Sanskrit "Shabd" is a root but we do not know its construction, as with other words. It means awaz (sound), akhar (word), kalam (talk), Ism (name), zamir (essence), bachan (spoken word), wazahat (exposition), sarahat (clarity), izhar (expression), taqrir (speech), etc. Whatever is spoken or heard is Shabd, and it reveals the real nature of things and explains the hidden reality or mystery thereof. But in the terminology of the saints, the term "Shabd" has a much deeper significance, quite different from its commonly accepted meaning.
SHABD IS GOD AND IS LIVE PRINCIPLEBefore the creation, Shabd existed in its latent form and as such had no name. In this state, It was something completely established in Itself and was thus known as Ashabd (sound-less), Anaam (nameless), Alakh (ununderstandable), Agam (inconceivable), Akeh (unutterable) and Akath (indescribable). When It came into manifestation, It was called "Shabd" or "Naam."
Shabd when hidden was Anaam,
Shabd in manifestation became Naam.
SWAMI SHIVDAYAL SINGH
Before its manifestation, there was no form whatsoever; nor was there any sun nor moon nor sky nor earth, for then the Shabd existed by Itself in a formless state. The essence of Shabd is Pure Consciousness. It is the active life-principle of the whole creation. It is the Guiding and Controlling Power behind all that exists. All manifestation is the result of Shabd and without It nothing exists. It is the very life-essence of everything. The Muslim divines call it Jauhar (essence) and the Hindu saints describe It as Mul (the root cause). It is the vital principle immanent in every form and permeating all, the visible and the invisible. It is the Causeless Cause, the eternal self-existing life, running endlessly in and out of time. It is the very soul of the Creative Power, all pervading even to the purely spiritual realm - Sat Lok. Shabd is the primal cause of both birth and dissolution.
Both birth and death come about by Shabd,
Rebirth too is because of Shabd.
Everything from beginning to end exists in Shabd. The physical elements, the subtle and ethereal powers and vibrations, the causal seeds and essences, one and all are from Shabd and nothing but Shabd personified. We live and have our very being in Shabd and ultimately dissolve into Shabd. All the scriptures of the world tell us that Shabd is above the material and efficient cause and All- Controlling Power of the Universe.
He is all in all Himself and revels in His creation by supporting it by Shabd.
GURU NANAK
There is none like Thee in the entire creation, In Thy Word Thou art manifesting Thyself. Whatever Thou wishest, that comes to pass
GURU RAM DAS
SHABD: WHAT IT ISThe subject of Shabd is such that we cannot do justice to it by discursive reasoning. All that can be said is that "Shabd" implies the Power of God that has created and is sustaining the various grand divisions, divisions and sub-divisions of the vast creation of God. It is a current from the Ocean of Consciousness and is characterized by Sound-vibration, or in other words, It is a live and active principle which, emanating from God, is enlivening all creation. It is the instrument with which God creates, controls and sustains His vast universe. It acts as a life-line between the Creator and His creation and serves as a golden bridge between the two. The divine currents, like the ethereal waves of a radio, are spread out in the atmosphere in all the directions of the compass, giving out delectable strains of music. We, however, cannot catch the ethereal vibrations and listen to the divine melody until we get in tune with the Infinite by adjusting our mental apparatus. Therefore we become etherealized more and more as we come in tune with the heavenly music. Shabd is the connecting link between God and man. In brief, Shabd alone is the true religion - a binding force that rebinds us to our Source. All the powers of Nature depend on and work through this Shabd or the Sound Principle. The Pranas or the vital airs, that are the source of all energy - electrical, mechanical, magnetic or atomic - and are the most active agents in the physical material plane, are but an outer manifested form of the Shabd. Like the electric waves with which the whole atmosphere is charged, Shabd in its most subtle form pervades everywhere in Its fullness and is thus the Creator. Guru Nanak, in the Jap Ji, has called It Hukam and describes Its working:
Shabd is of two kinds: outer and inner or Varn-Atmak and Dhun-Atmak, respectively. The Varn-Atmak to a certain extent gives a clue to the Dhun-Atmak Shabd. It is a matter of common experience how martial music stirs up men to arms, sad dirges bring tears to the eyes, loving strains bewitch the mind, doleful songs strike the spirit, solemn notes inspire awe and reverence. Again, the words of the wise act as a soothing balm for lacerated minds and smarting taunts cut us to the quick.
Words there be that cut the very heart-strings, And words may lead to profound renunciation, Words may work as soothing balm or may strike misery, Some of them inspire hope and others engender helplessness.
KABIR
What passion cannot Music raise and quell.
DRYDEN
When there is so much magic in Varn-Atmak Shabd, one cannot possibly imagine the Power that lies hidden in the Dhun-Atmak Shabd, which is very subtle and ethereal in nature. The inner Shabd is sublime and pure, with an irresistible magnetic pull which a freed soul cannot but plunge into.
SHABD IS THE CREATORIn all the religious scriptures, "Shabd" is stated to be the Creator of the Universe. The Vedas tell us that "Nad" brought into being fourteen Bhavans or regions. In the Koran, it is mentioned that "Kalma" created fourteen tabaqs or divisions. St. John, in his Gospel, has written that "Word" is the root cause of the creation.
In the beginning was the Word, and the Word was with God,
and the Word was God. The same was in the beginning with God.
All things were made by Him: and without Him was not anything made
that was made. In Him was life; and life was the light of men .
The sacred Sikh scriptures also tell of the same thing - the entire manifestation has sprung from "Shabd" and is being maintained by Him. The sun, the sky, the earth and the heavens all are within His Controlling Power and there is no place where He is not. The immanence of Shabd is all- pervasive.
Shabd is the directive agent of God,And is the cause of all creation.
GURU AMAR DAS
The earth and the sky were made by Shabd, Shabd has been the source of all light. The whole creation sprang from Shabd, O Nanak! Shabd is the very life of life. Having set up everything, He beheld His own imprint therein, He established the beautiful earth and the starry welkin, He raised the tabernacle of heaven with no pillars to support. He created the sun and the moon with all the starry host and His light is pervading all.
GURU NANAK
Again, "Shabd" is not only the Creator but He is the Destroyer also, and the rebirth of the creation takes place through Him.
Both the creation and the dissolution are from Shabd, And Shabd again is the cause of re-creation.
GURU AMAR DAS
In the Hindu scriptures, It is described as the essence of ether, which goes to show that It is more subtle than ether and is all-pervading. Its presence, in fact, is felt in the union of matter and spirit, for every union implies vibration and vibration is caused by Shabd or Sound-the active life-principle permeating all space, nay receding far back into Itself; for God too is described as "Shabd," as the Power of God (Shabd) is not distinct and separate from God: God and Godhood (God-in-action) always go together.
Thy "Shabd" is Thyself and whatever Thou ordaineth that comes to pass.
GURU RAM DAS
All the religious books, including the Vedas, the oldest of them, have described "Shabd" as the primal manifest form of God. In Sama Veda we have,
Shabd is Brahm and "Silence" too is Brahm Brahm alone is vibrating everywhere.
The Mohammedan divines tell us that the world owes its very life and existence to Shabd. Shamas Tabrez says: World came into being through Saut (Shabd or Sound Principle). And from Saut spread all light. Again Abdul Razaq Kashi tells us, The Great Name (ism-i-azam) is the very essence and life of all names. Its manifested form (Shabd) is supporting the entire creation, It is the great sea in which we all appear as waves. He alone can understand this mystery who belongs to our order.
SHABD IS NOT THE SUBJECT OF READING, RITUAL OR RECITINGThe Inner Sound Principle is All-Conscious and too subtle for the ears, the tongue and the pen. It is an Unwritten Law and an Unspoken Language. It is self-existing, self-sustaining and self-supporting and yet is the very life of all that exists both in the animate and inanimate creation. But It can be realized in the deepest depths of the soul, for the two are of the same essence, the soul being but a drop of the Ocean of All-Consciousness. In the Sikh scriptures, It is also called "Sacha Shabd" or the True Word:
With the True Word, one knows the Truth, With the True Sound, one sings the glory of the Lord.
GURU NANAK
Meditate on the feet of the Master, and leaving aside all thy cleverness, be absorbed in the True Word. 12 Remember the Lord, O dear friend, And ever love the True Word.
GURU ARJAN
It can be seen without eyes, It can be heard without ears.
GURU NANAK
Lao Tze speaks of It:
The Tao that can be expressed is not the eternal Tao; The name that can be defined is not the unchanging Name.
Maulana Rumi says:
The Turks, Kurds, Parsis, Goans and Arabs, They have all known It without the aid of lips and ears.
The Upanishadic sages have described It as "Pranav" or that which can be heard through the pranic vibrations, without the help of tongue, lips and palate, for It is reverberating of Itself in and out of space.
Sant Kabir has called It "Videh" for It is above the realm of physical existence and can be apprehended by the soul when it is unclogged from bodily raiment.
All sing of the Shabd without realizing that It is Videh or the Bodiless, No tongue can describe It, but soul may contact It within.
KABIR
Hazrat Bahu says in this context:
Everyone repeats the Kalma orally, by word of mouth, A rare soul may repeat It with the tongue of thought; And whoever repeats It within with loving devotion, He cannot describe it in words.Again,
My Master has taught me a lesson, a lesson that goes on repeating Itself, And is heard in the ears without the aid of stop-cocks.
Maulana Rumi has beautifully described It:
O God, lead my soul to that blessed place, wherein the symphonies flow.
ALL RELIGIONS TEACH OF SHABDIn all religious books we find references to Shabd or the Creative Sound Current: Hindu scriptures speak of It as Shabd Brahm and Ashabd Brahm or Nad, that is responsible for the creation of the world. The ancient sages and seers sang of It in their songs, and called It Shruti, meaning "that which is heard." The esoteric teachings were passed on from Master to disciple and the Word was made manifest individually after years of spiritual discipline. In the Upanishadic Age, it came to be known as Udgit or Song of the Beyond, meaning at once of the other world (spiritual) and beyond the senses, for senses could not comprehend It and one had to transcend them to catch Its strains. 16 Other words that also came in to use for It are Pranav and Aum, for It could be heard in the mental ears alone and could be sung with the pranic vibrations without any outer aid of tongue or lips. In Chapter 6 of the Maitreya Upanishad it is stated that there are two Brahms, one Shabd Brahm and the other Ashabd Brahm and to reach Ashabd Brahm, one has to meditate, in the first instance, on the Shabd Brahm which has different kinds of Sounds that can be heard within by stop-cocking the ears with the thumbs; and by this means one can cross over to the Ashabd or Gupt Brahm, a state beyond the three Gunas and the three mental conditions, and called Turiya Pad or super-sensual plane. In Yog-Sandhya, 17 it is enjoined that a yogin, practicing yogic disciplines, ought to close his ears with the thumbs and listen within him to the musical strains of the Chidakash or mental horizon and thereby still the mind and attain the Turiya state and merge in the Avyakat. In Chhandogya Upanishad 18 it is mentioned that Nad (heavenly music) springs from the Universal Sun (of Brahmand) and that this secret was given by Ingris Rishi to Krishna, the darling son of Devki. Guru Amar Das tells us, in Rag Bhairon, that Bhakt Prehlad was saved by Shabd:
It (Shabd) has been the saving lifeline in all the ages, Prehlad, the son of the demon-king, knew neither Gayatri nor any rituals, He became one with God through contact with the Shabd.
GURU AMAR DAS
In Gita it is said,
Though under the sway of the senses, one feels drawn toward God by force of the habit acquired in previous births; nay, even the seeker of enlightenment transcends the Shabd Brahm. The yogi, however, who diligently takes up this practice, attains perfection in this very life with the help of latencies of many births and being thoroughly purged of sin, forthwith reaches the supreme goal
In the Nad-bind Upanishad, 21 we find,
A yogin ought to sit in Sidha Asan (a yogic posture), and adopting Vaishnavi Mudra, should hear within him the "Sound" coming from the right side.
In Yog Sandhya, an elaborate account is given of the practice of "hearing the Shabd." In the Rig Veda 22 and the Atharv Veda 23 there are hymns in praise of Shabd. In Hans Upanishad of the latter it is given that one who does japa of the Hans Mantra, millions of times, comes to the realization of Nad. It is also stated that Nad consists of ten different types of melodies, nine of which are to be passed over, and the tenth, which resembles the sound of the thunder of distant clouds, is to be meditated upon and practiced, for It takes one to Par-Brahm. In Hath Yog Pradipka24, there are many Shlokas in praise of Shabd. In the Vedas, It is spoken of as Nad and Akash Bani (Voice of Heaven). In the Buddhist scriptures, It is referred to as Sonorous Light or Flaming Sound. The ancient Greeks also spoke of Shabd. In the writings of Socrates, we read that he heard within him a peculiar Sound which pulled him irresistibly to higher spiritual realms. Pythagoras also talked of Shabd. Plato spoke of It as the "Music of the Spheres." In the Greek language we have the term Logos, from "logo," to speak, which stands for the "Word" or Second Person of the Trinity. This term Logos also figures in both Hebrew and Christian philosophy and theology and in its mystic sense is used both by the Hellenistic and Neo-platonist philosophies. St. John has used the term "Word." It is a Sound Principle (Shabd) emanating from the Great Silence (Ashabd). In Chinese scriptures, it is known as Tao. Lao Tze, in the fourth century B. C., used the word Tao meaning "Road" or "Way" to denote the Hidden Principle of the Universe. In the Avestic writings of Zoroaster, the Persian prophet of life, we come across the word Sraosha, which stands for the angel of inspiration that inspires the Universe. It is a Power apart from the six spiritual Powers of which Zoroaster speaks. It is the cult of Eternal Life and is from the Sanskrit root "Shru" (to hear) and means that Power of God which can be heard. In the Zend Avesta, we have an invocation to Mazda praying for the gift of Sraosha for those whom He loves. It is the same as Shabd in the terminology of the saints. In our own times from Sant Kabir and Guru Nanak down to Guru Gobind Singh, the ten Sikh Gurus, Dadu, Jagjiwan, Tulsi, Darya Sahib, Baba Lal Das, Paltu and many others preached of Shabd. Many of the references to this subject in the Judaeo-Christian tradition have been given above, in Book One. Madam Blavatsky, the founder of the Theosophical Society, has described It as the "Voice of God." In the Masonic Order we hear of It as the "Lost Word" in search of which the Mason Masters set up their Order. In Koran, there is an Ayat, "God commanded and it was done," Kun-feu-Kun. This, in fact, is the Kalma of the Muslims. The Sufis, an Order of Muslim mystics, call it Vadan. It is said:
If the Anaam (Nameless) had not wished to manifest Himself and become Naam, there would have been no "Sound" and no Universe.
Hazrat Inayat Khan, a modern Sufi mystic, tells us that this creation is nothing but the "Music of God" for It is the outcome or manifestation of His Power. He calls it Saute Sarmadi or the intoxicating vintage from the Garden of Allah (God) and has given an elaborate description of It, as appears from the following account:
All space is filled with Saute Sarmad or the "Abstract Sound." The vibrations of this Sound are too fine to be either audible or visible to the material ears or eyes, since it is even difficult for the eyes to see the form and colour of the ethereal vibrations on the external plane. It was the Saute Sarmad, the Sound of the abstract, which Mohammed heard in the cave, Ghar-e-Hira, when he became lost in his ideal. The Koran refers to this Sound in the words: "Be and all became" (Kun-feu-Kun). Moses heard this very Sound on Mount Sinai (Koh-i-Toor), when in communion with God. The same Word was audible to the Christ when. absorbed in his Heavenly Father in the wilderness. Shiva heard the same Anahad Naad during his Samadhi in the Himalayas. The flute of Krishna is symbolic of the same Sound allegorically explained. This Sound is the source of all revelation to the Masters to whom It is revealed from within and it is, therefore, that they know and teach the one and the same Truth. The knower of the mystery of the Sound knows the mystery of the whole Universe. Whosoever has followed the strains of this Sound has forgotten all earthly distinctions and differences; and has reached the same goal of Truth in which all the Blessed Ones of God unite. Space is within the body as well as around it; in other words the body is in space and space is in the body. This being the case, the Sound of the Abstract is always going on within, around and about man. Man does not hear It as a rule, because his consciousness is entirely centered in his material existence. Man becomes so absorbed in his experiences in the external world through the medium of the physical body that space, with all its wonders of Light and Sound, appears to him blank . . . The limited volume of earthly sound is so concrete, that it dims the effect of the Sound of the Abstract to the sense of hearing; although in comparison to It the sounds of the earth are like that of a whistle to a drum. When the Abstract Sound is audible, all other sounds become indistinct to the mystic. The Sound of the Abstract is called Anhad in the Vedas, meaning unlimited sound. The Sufis name It Sarmad, which suggests the idea of intoxication. The word intoxication is here used to signify upliftment, the freedom of the soul from Its earthly bondage. Those who are able to hear the Saute Sarmad and meditate on It are relieved from all worries, anxieties, fears and diseases; and the soul is freed from captivity in the senses and in the physical body. The soul of the listener becomes All-pervading Consciousness; and his spirit becomes the battery which keeps the whole Universe in motion. . . . This Sound develops through ten different aspects because of Its manifestation through the different tubes of the body (Nadis); it sounds like thunder, the roaring of the sea, the jingling of bells, running water, the buzzing of bees, the twittering of sparrows, the Vina, the whistle, or the sound of Shankha (Conch) until it finally becomes Hu the most sacred of all sounds. This Sound Hu is the beginning and end of all sounds, be they from man, bird, beast, or thing.
THE MYSTICISM OF SOUND
In the Muslim scriptures, It is variously described as Kalam-i-Ilahi (The Voice of God), Nida-i-Asmani (the Sound from Heaven), Ism-i-Azam (the Great Name), Saut-i-Sarmadi (the Intoxicating Sound), Saut-i-Nasira (the Sound Melodious), Kalam-i-Majid (the Great Commandment) and Kalam-i-Haq (the Voice of Truth) which can be heard inside, and It was taught as Sultan-ul-Azkar or the King of prayers. We have innumerable references to this Sound in the teachings of the Mohammedan fakirs:
Rise above thy mental horizon, O brave soul, And listen to the call of Music coming from above.
MAULANA RUMI
The whole world is reverberating with Sound, To listen to It thou must unseal thine inner ears, Then shalt thou hear an Unending Music, And that shall lead thee beyond the confines of death.
SHAH NIAZ
An unceasing Sound is floating down from the heaven, I wonder how ye are engaged in pursuits of no avail.
HAFIZ
Drive away all skepticism from thy mind, And listen to the strains of heavenly music, And receive within thee the messages of God, For these come only by holy communion with the self. The Prophet declared that he heard the Voice of God, And it fell on his ears as clearly as any other sound, But God has sealed thy ears, And so ye listen not to His Voice.
MAULANA RUMI
About the Prophet Mohammed it is said 25 that at the age of forty he began receiving messages from God, after he had for fifteen years practiced communion with Awaz-Mustqim (Anhad Shabd or the Ceaseless Word), and had seen the glimpses of Truth (flashes of heavenly light) for seven years. At one time he remained for two years in the cave of Hira in meditation. It is further stated that the prophet practiced in the cave of Hira, for six years, the Sultan-ul-Azkar (Surat Shabd Yoga) and that Hazrat Abdul Qadir Jillani, did the same for twelve years in that sacred cave. 26 All the Sikh Gurus and other saints, time and again, taught this very thing in very clear terms. Guru Nanak spoke thus:
With stone-deaf ears thou hast lost all thy wits, For thou hast not got contact with the Shabd, And by slavery to the Mind thou hast forfeited thy human birth; Without the Master-soul, one remains blind to the Reality.
GURU NANAK
Hundreds of moons and thousands of suns may illumine the world, But without a Master-soul, they fail miserably to dispel the darkness of the human mind. Without contact with Shabd, one remains stark blind and deaf, Of what avail is their life in this world They get not the Water of Life and escape not the endless cycle of births.
GURU AMAR DAS
Practice ye the Word of the Master,For one knows the Reality through the Word.
GURU AMAR DAS
Without the Master, there is no holy congregation, Without the Word one cannot know the Reality.
GURU AMAR DAS
From the above it is sufficiently clear that all Master-souls, whether Hindus, Muslims, Christians, and countless others, were conversant with the practice of the Word, though they did not necessarily expound it as a regular science. Most of them tell of Anhad Shabd only, leading up to Und and Brahmand or the subtle and cosmic regions. But perfect saints, irrespective of whether they belonged to one religion or the other, have gone even beyond this and have spoken of Sar Shabd and Sat Shabd as well, and of regions beyond Brahmand (Par-Brahmand, i.e., Sach Khand, Alakh and Agam Deshas).
What Is the Meaning of Sikh Term Shabad?Shabad is a word meaning hymn, sacred song, sound, verse, voice, or word. In Sikhism, a shabad is a sacred song selected from Sikhism's scripture Guru Granth Sahib, everlasting Guru of the Sikhs. It is not the book, paper, ink, binding or cover which is considered as the Guru, rather it is the shabad, the sacred songs of Gurbani, and the enlightening emanating brilliance which is present when the shabad is seen, spoken, or sung, and its meaning reflected on, which is the actual Guru of the Sikhs. The shabads or hymns of Guru Granth Sahib are known as Gurbani or the Guru's word and are written in the Gurmukhi script and composed in raag, a musical score. The main focus of any Sikh worship service is kirtan, or singing the sacred shabads of Gurbani. Shabads may be sung by kirtanis, (individual singers,) or ragis, (professional singers versed in Gurbani) accompanied by sangat (members of the Sikh congregation). Pronunciation: A has the sound of u as in shut or bud and may be pronounced as sabd or shabd. Alternate Spellings: Sabad, sabd, and shabd.
• "Pir reesaaloo taa milai jaa gur kaa sabad sunee ||2||
With the beloved we meet when the sacred hymns are heard." SGGS||17
• "Eka bani ek gur eko sabd vichar||
Only the word of the One Enlightener alone is the one hymn to be reflected upon." ||646
• "Roorri bani har paiaa gur sabdi bichar||
Beauteous is the word, the Divine Lord is obtained when the Enlightener's hymns are contemplated." ||936
• "Gur sabdi man bedhia prabh miliaa aap hadoor ||2||
The Gurus hymns pierce the mind and the soul is ushered into the divine presence by God himself." ||37
• "Anhat bani nirmal sabd vajaae gur sabdi sach samavania ||4||
The unstruck word resounds in the immaculate hymn through the Enlightener's instruction is one absorbed in truth." ||115
"Kita loreea kamh so her pah akheea" is a shabad recited vocally or silently in the mind; or sung before the beginning of any new event or new undertaking like a wedding, engagement or a new project undertaken by a Sikh. It sets the scene that the a person experiences before starting a new venture. On such occasion the person experiences a random and mixed balance of desire, longing, apprehension, worry, tread and fear. The actual balance that a person has when setting foot on a new path will depend on how big or small the occasion is and on the person him/herself. This Shabad starts with the statement that whatever work or gift or undertaking that you desire or want to start, ask the Lord first; this is the way a Sikh is required to lead their life, to work and to think. Then the Shabad tells us that those who hold tight to the Truth, the Lord will definitely assist and help (savar) you with your affairs and events. The good Lord will help and underpin the life of all His servants and His devotees of Truth. In the third line, the Gurbani tells us: In the company of wise people and in their surroundings you, enjoy His treasures and drink the nectar of life. The Guru tells us to place our trust in the Almighty and with humble gratitude to ask for His blessings and then with the assistance of wise (sant) people to set forth on the new project. Gurbani continues in this shabad to tells us that the merciful Lord will destroy your fear and always guard and protect His humble servant. Finally, in the last line the Guru tells us to sing and meditate on the countless virtues and blessings of the limitless Lord, who helps us with every breath and each second of our lives.
In this world of constant competition and technology outbreak I feel there is an requirement of exploring self and the power within — Spiritual Meditation is the essence of purifying soul and discovering the inner satisfaction.
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