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Baba Jawala Singh Updesh about focal point for dhyan


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got this from saint section... check it out guys...beautiful stuff

source: http://www.sikhawareness.com/sikhawareness...ost&p=54786

Baba jawala singh harkowahal’s updesh about dyhaan to janak singh ji.

p.199

Balee singh became amritdhari and was renamed janak singh. He would do his seva diligently and recite gurbani and do simran. Unlike others, he didn’t talk needlessly about gurmat, electing to keep in guruji’s bhaana instead. One day he overheard baba jawala singh say “one’s mind can’t be controlled or stabilized without the focusing on the guru”. (Meaning one should focus on their guru when meditating).

From that day on, janak singh started focusing on baba jawala singh as his gurdev. Once as he was doing this, he fell to the ground, and baba jawala singh came running out of his kutya and brought janak singh back to conciousness. As he brought him to conciousness he said “don’t ever, for any reason, focus on my body”.

Janak singh replied back humbly, “ I overheard you discussing that one can’t stabilize their mind unless they take their guru’s body/form into their concentration, and that is why I started doing this”.

At that point, baba jawala singh harkowahal gathered all the other sevaks and singhs together and gave the following updesh:

“by focusing on dhyan, and going down that route alone, one will not achieve moksh (Salvation). There are 4 types that you will get to though. They are

1)salok muktee: the form (vyagtheegat) you focus on, you can get to their realm. Ie. Shivji-shivlok, brahmaji-brahmlok

2)smeep muktee: that form that you focus on, you can get close to it, but never fully become part of it

3)saroop muktee: you will become like the form that you worship, but you won’t be the form.

By following these routes you are not at a stable state (atal avastha), because a time will come that no form of maya whether it be asthool (tangible, body, gun) or sooksham (astral, spiritual) will remain. All will devour. That is why guru gobind singh ji’s singh doesn’t want any of these muktee’s. These muktee’s will not allow one to dissolve into akal purakh.

The following question was then asked: How does one get to that point where we become one with god?

Baba jawala singh ji answered:

Hey pyaray gurmukho, the shabad, which is the emanation and form of guruji’s heart, that shabad is brahm. Get absorbed in that shabad and you will find that you no longer exist and that is the way that you will get muktee. Guruji has used the following lines in gurbani to explain this……

1)sabad gur peera, gaher gambeera, bin shabadai jag baugaanang.

2)Satgur bachan, bachan hai satgur paadhur mukat janavago

3)Etc etc (more bani was said to reinforce the point)

It is for this reason that gurmat is focusing on god through shabad ( gurmat hai shabad brahm dee upaashna) because shabad has 3 forms according to wise mahapurakhs:

1)asthool: when your eyes gaze on a granth and you read those letters out loud

2)misrat: when one’s birti (focus/attention) becomes attuned to the shabad, the shabad is both suksham and asthool because the mind is made of the (tatta da sato ansh)….the sat (virtue/true/purest) form of the qualities.

3)Sukham= sookham (astral/spiritual)

When the shabad abhyaas (meditation on the shabad) surpasses the consciousness(surat) of the mind, and gets absorbed in the paar baani (the celestial emanations of the primal sound)..(this is also called, naabhi di baani (sounds of the naval chakra). That baani has the ability to take the jeev’s surti (the consciousness of the being) to the pinnacle point of brahm (the point from which creation was started).

For this reason, you should all focus on the shabad.

(there are a few more parts to this, I will add them soon).

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Mukhti is broken into of five types.. four are sargun mukhti listed in gurbani tukhs below.

chaar mukath chaarai sidhh mil kai dhooleh prabh kee saran pariou ||

I have obtained the four kinds of liberation, and the four miraculous spiritual powers, in the Sanctuary of God, my Husband Lord.

mukath bhaeiou chouhoo(n) jug jaaniou jas keerath maathhai shhathra dhhariou ||1||

I am liberated, and famous throughout the four ages; the canopy of praise and fame waves over my head. ||1|| Ang- 1105

1.Salokya Mukhti- in which the devotee gains a place in the realm of one ishatdev or attainment of the salok given by ishatdev mentioned.

2. Sarupya Mukhti – in which devotee obtains heaven and same bodily qualities as Sargun Vahiguroo (avtar , isher or deity roop)

3. Samipya Mukhti- leads not only to divine virtues but a god (isher/sargun) god like form.

4. Saujya mukhti- There is unity through immersion without losing one's own identity -Fish(Bhagat) in a ocean.

Bhramgyan/Kaival Mukhti- No distinction as there is no perception of individuality of being-fish/bhagat in a ocean or even a ocean itself, for understanding purposes- its actually only ocean - Supreme Consciousness Awarenes - bhramgyan- self realization of real self/nirgun saroop. nothing else.!!

For more information- Listen to Sant gyani gurbachan singh khalsa bhindranwale katha of gurbani.

There is no difference between kaival mukhti and jevan mukhti/bedah mukhti in terms of avastha, avastha is same only difference - jevan mukht is bhramgyani who retains the body for benefit the human kind-turiya avastha and bedah mukht who goes in full maha smaadhi (turiya atit avastha) leave the body, becomes bedah because body cannot retain fully maha samadhi body gives up naturally. There are stories of mahapursh whose followers were forcefully feeding mahapursh who has gone in turiya atith avastha just to keep the body alive for darshan, they know there is no coming back to normal conscious but to have followers darshan of body for couple of months.

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12 hours ago, sarabatam said:

jevan mukht is bhramgyani who retains the body for benefit the human kind-turiya avastha and bedah mukht who goes in full maha smaadhi (turiya atit avastha) leave the body, becomes bedah because body cannot retain fully maha samadhi body gives up naturally.

What about Kaival Mukti? Can a Brahamgyani keep his body?

 

Bhul chuk maaf

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On 1/4/2018 at 7:07 AM, sarabatam said:

Kaival Mukhti is another name for jevan mukht and bedah mukht.

This gets a little too confusing with different subdivisions. 

I need some help making some sort of "dummy's guide to mukhti"

in gurbani, i note two different kinds of mukhti. One mukhti is from lakh chaurasi. This means that one goes to any of the attained baikhunt or devlok heavens.  They are out of lakh chaurasi cycle but cannot necessarily move in between those heavens. There karam blueprint is still tied and they would have to take human janam to bhog those karams. However, they CAN do this by choice and won't have to go through lakh chaurasi.   

The other mukhti is what i always thought of as kaival mukhti. Here one goes completley back in reverse to nirankar. No identiry or ego remains and your chit(consciousness) completely dissiipates into Nirankar as he was when in primal smadhi before Ong-kar.  Very great avataars of God, can go back in reverse in such a rapid manner that they can dissolve their full 5 elements back into consciousness of maya at will whilst on earth.  This is how Guru Nanak ji, Guru Gobind Singh ji,  Buddha, Jesus and probably more; ALL vanished with just leaving their cloaks behind. The physical bodies (5 tat) merged back into 5 tat of maya at instant and by will. They became nirankar immediately.  Remembering that Nirankar is not sargun or nirgun either, but is what exists behind the consciousness(chit).

 

I aim to get to grips with this topic because it gets too confusing for me with the other definitions. Somehow, i felt that the house of nanak taught us not to get wrapped up with heavens and in saroopya, sampiya muktees etc..  My impression was that we should just focus on direct Nirankar kaival mukti using nanak naam jahaz hai for immediate transformation.  Correct me if i'm wrong or if i've had the wrong end of the stick all this time. But every time I try and start learning the mukhtis, my mind forces me to switch off and says just focus on absolute?  This is why i suggested a dummy's guide may be a good idea for me to digest.

 

 

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11 hours ago, Lucky said:

 

I aim to get to grips with this topic because it gets too confusing for me with the other definitions. Somehow, i felt that the house of nanak taught us not to get wrapped up with heavens and in saroopya, sampiya muktees etc..  My impression was that we should just focus on direct Nirankar kaival mukti using nanak naam jahaz hai for immediate transformation.  Correct me if i'm wrong or if i've had the wrong end of the stick all this time. But every time I try and start learning the mukhtis, my mind forces me to switch off and says just focus on absolute?  This is why i suggested a dummy's guide may be a good idea for me to digest.

 

 

It comes back down to sargun bhakti and nirgun bhakti in sikhism, as they are both accepted in gurmat. One can see it as development stage from sargun into nirgun or one can see them as aspects of nirankar and serve aspects(sargun and nirgun) of nirankar whatever resonates with them or whatever one is receptive towards. Hence, various different levels of mukhti based on bhagat, one literally sees sachkhand as place -baikhunt by keeping their individuality - doing bhagti there. Are they not accepted?. Yes we should all aim for kaival mukhti but those are serving physical guru, shastars, devotion towards ritual are just as accepted.

I mean how else one can explain myraid different ways of devotion in Sikhism- be it langar seva, seva, sri guru granth sahib ji seva, seva of shastars, arti-arta, seva of various granths, various different recitation of gurbani, shabad meditation, kirtan bhakti, meditation of self-gyan etc etc.

I also lean and aim towards kaival mukthi. But seeing various different diversity within sikhism. I've came to understanding its just not as clear cut.

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Just to clarify I am not saying sikhs should aim for some sort of heaven- like daiv lok but they those who are serving guru day in and out be it gurdwara, via kirtan, langar seva, serving karah parasad, sri guru granth sahib ji parkash and sukhasan seva, sachkhand room seva, ethahisk gurdwara seva, seva of shastars, seva of sri guru granth sahib ji, sri dasam granth sahib, seva of sarbloh granth, seva of jor meelas, seva of shoes- whats their fate? are they suppose to widen their surti and aim for kaival mukhti to realize self or naam? or are they not accepted just as it is in maharaj sachkhand -baikhunt darbar after they die where they serve guru maharaj more and give up their ego to be merged finally with nirankar, above from reincarnation.

 

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Daas found this facebook page after many years today as this is where daas had got prem satkar for Baba Jawala Singh Ji by reading Baba Jis saakhis and would like to share this gem on here

https://m.facebook.com/pg/Brahmgyani-Sadhu-Sant-Mahatma-ਬ੍ਰਹਮਗਿਆਨੀ-ਸਾਧੂ-ਸੰਤ-ਮਹਾਤਮਾ-116798221688894/notes/?ref=page_internal&mt_nav=0

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