A Meditation for Christmas Eve

Wilt thou love God, as he, thee? then digest,
   My soul, this wholesome meditation;
   How God the Spirit, by angels waited on
In heaven, doth make his temple in thy breast.
The father having begot a son most blest,
  And stil begetting (for he ne'er begun)
  Hath deign'd to choose thee by adoption,
Co-heir to his glory' and Sabbath's endless rest.
And as a robb'd man, which by search doth find
  His stolen stuff sold, must lose or buy it again,
  The son of glory came down and was slain,
Us whom he'd made, and Satan stole, to unbind.
  Twas much that man was made like God before,
  But, that God should be made like man, much more.

 Holy Sonnet 11, John Donne 

In another post I shall put up the passages from Master's books which the above lines evoke for me.
Jai Sai Master
Merry Christmas to all




#John Donne # Meditations #SaiMaster

Guru Nanak Jayanthi November 12th, 2019; 550th Birth anniversary

The guru is the stepping stone,
The guru is the boat,
    the guru is the raft of Hari's name.

The guru is the lake, the sea,
The guru is the ship,
    the guru is the place to ford the stream.

Would you like to glisten
    in the lake that's made of truth?
    Go then and bathe in that name.
                                       [Siri ragu 9.1, Guru Nanak's songs]


https://www.indiatoday.in/information/story/guru-nanak-dev-quotes-sikhism-guru-nanak-jayanti-1606915-2019-10-07
#Guru Nanak # The Guru #Guru Nanak's songs

Mahatma Gandhi on 'God'

Baba Farid Ganjshakar (1173-1265)

In His, Sai Baba the Master, 'A Sketch of His Life -1', Acharya Ekkirala Bharadwaja refers to Baba Farid Ganj Sakkar.

"...Indeed the hanging of a sadhaka head downwards into a well seems to be a specific technique adopted by certain gurus to help their disciples achieve quick spiritual progress and some saints used the technique even for themselves. Baba Farid Ganj Sakkar, the guru of the celebrated saint of Delhi, Sheikh Nizamuddin Aulia, hung himself head down into a well for forty days. But he administered no such method to his disciples. So it is a technique, which was called for by an individual need." 

Fariduddin Masud was a great Sufi master who was born some time in the 12th Century at a village called Kothewal, 10 km from Multan in the Punjab region of what is now Pakistan,. He was a Sunni Muslim and was one of the founding fathers of the Chishti Sufi order. Baba Farid received his early education at Multan, which had become a centre for Muslim education; it was there that he met his teacher Qutbuddin Bakhtiar Kaki, a noted Sufi saint, who was passing through Multan on his way from Baghdad to Delhi^] Upon completing his education, Farīd left for Sistan and Kandahar and went to Makkah for the Hajj pilgrimage with his parents at the age of 16.

Once his education was over, he moved to Delhi, where he learned the Islamic doctrine from his master, Qutbuddin Bakhtiar Kaki. He later moved to Hansi, Haryana.  When Quṭbuddīn Bakhtiyār Kākī died in 1235, Farīd left Hansi and became his spiritual successor, and he settled in Ajodhan (the present Pakpattan, Pakistan) instead of Delhi. On his way to Ajodhan, while passing through Faridkot, he met the 20-year-old Nizamuddin Auliya, who went on to become his disciple, and later his successor Sufi khalīfah. In Faridkot, while working as a labourer in building a fort of the Raja of Faridkot. The Raja received his blessings once the Raja realised who he was as he was able to carry bricks over head without the bricks touching him. The Raja immediately saw the divinity in him and requested to become his follower. The Raja and his descendants dedicate many shrines in his memory. His nephew and disciple and successor Alauddin Sabir Kaliyari was amongst the greatest Sufi saints and from him Sabiriya branch under Chisty order started. (Source: Wikipedia)

There are several stories as to how Baba Farid acquired the title 'Ganjshakkar'. One of them is as follows: 

According to Siar-ul-Arifin, when Baba Fariduddin was under the spiritual training of his Pir-o-Murshid, Hazrat Khwaja Qutbuddin Bakhtiar Kaki at Delhi, he was asked to fast for 7 days at a stretch. One day, during this period, when he was proceeding from his hujra' (cell) in Ghuzni Gate towards Hazrat Khwaja Qutbuddin's Khanqah (monastery), his foot accidentally slipped in a marshy pothole and he fell down in the mud, some of which entered into his mouth which, by the grace of God, became sugar. When he related this incident to his Pir, Hazrat Khwaja Qutbuddin, the saint said: "If mud has become sugar in your mouth, then God most gracious will make you a very sweet personality and you will become sweet-tongued for the benefit of the people." After this incident, people began to call him 'Ganjshakar'. ("Ganj" in Persian means 'treasure' and 'Shakar" means 'sugar')

Another story goes: "A trader was taking a caravan of camels laden with bags of sugar from Multan to Delhi. When he was passing through Ajodhan (now Pakpattan), Hazrat Baba Fariduddin casually asked him as to what was he carrying on his camels? The trader foolishly replied, "it is salt".

Hazrat Baba Farid affirmed: "Yes, it may be salt". When the trader reached Delhi, he was perturbed to find that all his bags of sugar had turned into salt. He immediately returned to Ajodhan and apologised before Baba Farid for his impertinent behaviour. Baba Farid said: "If it was sugar then it shall be sugar." The trader returned to Delhi and was pleased to find that the salt had turned into sugar by the grace of God. This was the third confirmation of his title as Ganjshakar.

The famous poet Bairam Khan, Khan-e-Khanaan, has mentioned this miracle of the saint in a Persian couplet:

“

Kaan-e-Namak, Juhaan-e-shakar, shickh-e-bahr-o-bur, Aan kaz shakar namak kunad-o-azz namak shakar.

”

“

The great saint (Hazrat Baba Farid) who rules over both the seas and the land, is a mine of salt and a world of sugar, because he turns sugar into salt and salt into sugar.

”

(Source:sufiwiki.com)

Baba Farid's poetry in Punjabi is distinctive and finds parallels in the works of later poets of the 17th and 18th century. He is generally recognized as the first major poet of the Punjabi language and is considered one of the great saints of the Punjab. He is one of the fifteen Sikh bhagats and selections from his work are included in the Sri Guru Granth Sahib. His poetry in the Sri Guru Granth Sahib includes four Shabads (hymns) and 112 Shlokas. He is respected equally among Muslims, Hindus and Sikhs.

'...Did he smile his work to see?'

Recalled this beautiful childhood poem and marvelled yet again at how Blake looked at the Tiger and the Maker. Such powerful imagery, and recurring symbolism of the furnace and anvil in sacred poetry.