As the Sun of Suns Rose: The Darkness of the Creeds Was Dispelled

By Harinder Singh Mehboob

As the Sun of Suns Rose: The Darkness of the Creeds Was Dispelled is the first of the eight books of Sehje Rachio Khalsa of Harinder Singh Mehboob, who had written it in a revealed and metaphysical approach after a continuous meditative study for thirty to thirty-five years of world religions, prophets, philosophy, history, psychology, mythology, world folklore, and the different forms of literature as the world epic, divine poetry, fiction, drama, and different types of prose of the elite genius of the world. In this large book, the poet/writer raises so many questions about the decline of world religions with the passage of time, the concept of pure history, the concept of death, the concept of greater holy war, the concept of pure nature, the concept of ecstasy (vismad), the concept of eternal victory, etc. In this book, he describes the answer to the above questions in detail in the most convincing ways. In this worlds history of more than four thousand years, this book can be compared only with very few books that are authorized as distinctive classics as the Bezels of Wisdom by Ibn al-Arabi, The Awakening of Faith by Ashav Ghousha, Kashful Majub by Data Ganj Hujbiri, etc.

• Language: English
• Publisher: Xlibris US
• Release date: Nov 21, 2016
• ISBN: 9781524530310

Harinder Singh Mehboob

The entire life of the writer Harinder Singh Mehboob, from October 1, 1937, to February 14, 2010, was a rare epical life. As we touch the ocean from anywhere, it is all water; in the same mode that every footprint of the poet was a complete epic from start, middle, and end. Before the partition of India and Pakistan in 1947, which was filled with deep pain, the birth of the writer took place in village Chak no. 233, district Lyallpur in Sandal Bar (an artistic land gifted with primordial grace). This land of Sandal Bar has maintained the period of Adam through the response of “pure nature,” its simple and innocent wild people of ancient variety, the old stories of its true lovers who were swooned in their death in love, Punjabi Sufi poets, and through the labor of these true, simple, and innocent people with spontaneous kindness. The poet’s village, Chak no. 233, is near the village of Talwandi, which is the birthplace of the first prophet of the Sikh Nation (Khalsa), Guru Nanak Sahib. This place is the meeting point of Semitic prophets, Islam, and also the Indian Avataras, with the collective grace of Indian and Islamic traditions blessed with the wisdom of ancient classical melody. At the time of the birth of the poet Harinder Singh Mehboob, this land flourished with the ancient wisdom of the primordial people known as Janglis. So it was an ancient nest of gentry that maintained the reminiscences of the Garden of Eden. The legends of its lovers, Heer-Ranja, Sasi-Punu, Sohni-Mehiwal, Mirza-Sahiban, and Shirin-Farhad, etc., are, in the words of Earnest Rhys, “like the prophets of the Old Testament, Solomon and Ruth.” Harinder Singh Mehboob, in his book of divine poetry Jhana di rat, has glorified their beauty in marvelous variety: Jis de joban jal bal jana Heer na os bunare Rang kasumbha jis than vikda Os ton khari agare. Je na wang ambar the tute Joban Heer da wallan Sanjog-weyog dian watan te Mar riha wad shallan. Heer is not standing upon such parapet which is perishable, the worldly way upon which the decaying things which are fragile (in the hymn of Bhagat) like safflower are valued. She is standing further untouched from its devastating approach. If the bangle of the heaven may not break and tolerate its thunder like vibration of beauty and ecstasy then we may encircle the phantomlike prime of Heer, which is overflowing upon the ways of meeting and separation like the billows of the river Jhanan.

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Copyright © 2016 by Harinder Singh Mehboob.

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CONTENTS

1.   As The Sun Of Collective Prophethood Rose The Darkness Of Creeds Was Dispelled

1.   Some Glimpses of World Religions through the Real Mirror of Guru Nanak Truth

2.   Vision of Guru Nanak Sahib through a Sikh Disciple Poet, Bhai Gurdas

3.   Guru Nanak through Some Distinctive Anecdotes and Bhai Nand Lal

4.   The Spiritual Acts of Panch (Sikh Disciple)

EPILOGUE

A.   A Remark on Dasam Granth

B.   Guru Nanak Sahib and Sikh History

The Utterance of Dr. Iqbal

1. Rigveda

2. Upanishads

3. Bhagavad Gita

C.   The Distinctiveness of Guru Nanak Sahib

D.   Bhai Gurdas, Biographies of Guru and Guru Nanak Sahib

(1) Godly Wrath (Rabbi Gazab)

(2) Belief in God

(3) Clemency of God

E.   The Sikh History Is Melted in the Divine Indications of Guru Nanak Sahib

F.   The Equipoise Vision of Gurmukh about Miracle or the Place of Mundane and Spiritual Powers in Gurmat (Sikh Religion)

DEDICATION

Dedicated to my dear friend of childhood, Dr. Gurtarn Singh of Punjabi University, Patiala, with whom in Chak No. 233 (Lyallpur) Pakistan, Ranchana (Rajindrapuri Puri), and in the village Jhundan (India) are assembled silent reminiscences of innocent days (first publication, 1979).

SECOND DEDICATION

Dedicated again to my dear friend Gurtarn Singh, in whose rise and fall of my friendship I sometimes look at my countless footprints effaced and, at other times, shining (Vesakhi, April 1999).

Thanks to S. Fakir Singh (chairman of Harinder Singh Mehboob Committee); S. Gurdial Singh Sarain; Daljit Singh Shalapuri; S. Rulya Singh Kalra, secretary of our committee; Dr. Satwant Kaur, general secretary of our committee (daughter of Harinder Singh Mehboob); S. Baljinder Singh Balli; S. Perminder Singh Sahota (late), who especially inspired me in this effort; Sukhvir Singh (from the family of the writer); Vijaypal Singh (Australia); Dr. Tara Dingh; Dr. Balwinder Kaur Sidhu; Harjaspreet Preet Kaur and Gurpreet Kaur Patiala, who remained a permanent inspiration for me; Mandeep Kaur newly related to me is very sincere with my cause and always helpful to me and in whose new relation I met her friend Pabhjot Kaur, who prepared the painting for the front page of this book, and both are always a source of inspiration for me and Nirmaljeet Kaur (Khalsa College Garhdiwalla). Thanks to all my family members: my son, Sartaj Singh Sidhu; his wife, Navkiran Kaur; Rabia and Arman, granddaughter and son; my wife, Harmimder Kaur; my daughter, Gulnaz Kaur; her husband, Balvir Singh Atwal; and their two sons, Ravnain and Mehraz. Our committee is especially thankful to S. Randeep Singh Sandhu and Parampreet Singh Pannu, who had paid directly the money for the publication of this book in the press.

THE AUTHOR

Harinder Singh Mehboob was a retired English professor from Khalsa College Garhdiwala, Punjab (India). His mode of oratory full of poetic exuberance was very impressive just like the speeches of Halam in the In Memoriam of great lyrical poet Tennyson and is always harmonized with the grace of world religions, world philosophy, psychology, geography, and all forms of literature, especially world epic, sacred poetry, fiction, drama, and inspired prose of the elite geniuses of this globe. Therefore, the students of especially higher classes, elite geniuses, poets, writers, and even the simple and common people who are full of wonder and susceptibility have a great excitement to listen to him with deep concentration and silence with exceptional devotion. Ibn al-Arabi, in his world-famous book The Bezels of Wisdom, describes in this book how a scripture has some apparent and common things that appeal to all types of people, and also there are always some deep mysteries in it that are only unveiled by elite geniuses of the world.

It is known that when the scriptures speak of reality, they speak in a way that yields to the generality of men the immediately apparent meaning. The elite, on the other hand, understand all the meanings inherent in that utterance, in whatever terms it is expressed (page 73).

The writer is a great poet like Homer, Dante, Maulana Rumi, etc. Therefore, all his expressions of oratory upon any subject as religions, philosophy, history, epic, and fiction and drama are always full of interest and associated with deep and untouched and unsaid expressions in variety of life. Therefore, the listeners of above types always wait passionately to have a lucky chance to enhance the vision of their essential heart with his rare expressions of life associated with the primeval grace and collective wisdom of humanity.

He had meditated upon world literature for thirty-five to forty years continuously, especially in the field of world religions, history, philosophy, psychology, mythology, epic, sacred poetry, fiction and drama, etc., only to know the reasons behind the decline of the primeval grace in world religions with the passage of time and how it can be maintained and resurrected and be associated with a new vision that it may progress more and more and create passion and freshness in the essential heart of the elite scholars, research fellows, and other people of different types who are always waiting for such new thoughts with mode of new expressions to be achieved in any way. This book of him in prose, Sehje Rachio Khalsa, is a long book of eight parts. Each part is complete in its own revealed and metaphysical approach. All different parts are interrelated to one another to unveil the mysteries of world religions, philosophies, and different forms of literature in a totally new approach of thought and mode just like Ashav Ghousha, Ibn al-Arabi, Martin Lings, Frithjof Schuon, Dr. Iqbal, etc. His concepts of history, death, time and space, greater holy war, holy wrath and clemency of different prophets, scriptures, nature, eternal victory, and stranglehold of idol worship are totally new and full of mysteries and poetic flights and are needed very much for modern man, who is under the fear of uncertainty of life to rebuild his primitive faith in his own religious and other aspects of belief and create a fresh passion for life and expanse his vision in variety of life. With such wide and deep vision of life, he had blessed the assembly of scholars with his lyrical voice associated with variety of new thoughts and experiences for which they have a rare choice and wish. He had also written two epics just like Dante, Homer, and Maulana Rumi upon two Sikh prophets/gurus, especially upon the first and last gurus. I will illuminate his metaphysical mysteries of these epics at some other time also and his impressive expressions on how he makes common with the scholars with his affectionate style of oratory and poetic expressions in all his writings.

ABOUT THE BOOK

As the Sun of Suns Rose: The Darkness of the Creeds Was Dispelled is the first of the eight books of Sehje Rachio Khalsa of Harinder Singh Mehboob, who had written it in revealed and metaphysical approach after a continuous meditative study for thirty to thirty-five years of world religions, prophets, philosophy, history, psychology, mythology, world folklore, and the different forms of literature as the world epic, divine poetry, fiction, drama, and different types of prose of the elite genius of the world. In this large book, the poet/writer raises so many questions about the decline of world religions with the passage of time, the concept of pure history, the concept of death, the concept of greater holy war, the concept of pure nature, the concept of ecstasy (Vismad), the concept of eternal victory, etc. In this book, he describes the answer to above questions in detail in the most convincing ways. In this world’s history of more than four thousand years, this book can be compared only with very few books that are authorized as distinctive classics as the Bezels of Wisdom by Ibn al-Arabi, The Awakening of Faith by Ashav Ghousha, Kashful Majub by Data Ganj Hujbiri, etc.

The first volume of this book, which is being published as As the Sun of Suns Rose: The Darkness of the Creeds Was Dispelled, is upon the first guru/prophet of the Sikhs named Guru Nanak Sahib. As far as the prophethood of Guru Nanak Sahib is concerned, in comparison with other prophets of the world, the expanse vision of his sources of direct revelations is very vast. Therefore, one prophetic physique for such revelations was not sufficient for its manifestation. With his distinctive approach as a prophet of this globe, he gave birth to nine other prophets continuously from his miracle command that his vast and expanse revelations might be manifested completely in the essential heart of Sikh nation / Khalsa.

As a prophet of the Sun of Suns, he covered the distance of thousands of miles upon foot with his minstrel disciple Mardana with his rebeck (an instrument of classical music to play with hymns of Guru Nanak Sahib), who played it with the sweet, heavenly voice of Guru Nanak wherever he recited his hymns of direct revelations in the large assembly of people (sangat). With his heavenly song, he blessed the people of the different religions of the world, such as in China, Sri Lanka, Baghdad, Mecca, etc., which were the main centers of different religions and also of Islamic countries. As the Sun of Suns, he gave his message of hymns through melodies/ragas because the languages are the tongues of the tribes, but the music/melody is the tongue of the whole universe. Therefore, the Sikh scripture is a prayer of the whole universe, not only of the tribes of the world. The writer unveiled the mysteries of the distinctive religions of the world as Taoism, Hinduism, Platonism, Buddhism, Judaism, Christianity, Islam, and Sikhism with the inner illumination of the revelations of Guru Nanak Sahib and also described the glorifications and limitations of these above religions and also the different prophets concerned with them.

With the above mysteries, Harinder Singh Mehboob also illuminated the deep secrets of the particular anecdotes associated with the life of Guru Nanak Sahib from which the different salient features of the personality of Guru Nanak Sahib are disclosed with elevated, inspired vision. In this way, through the journeys of the countries and religious places of the world, Guru Nanak Sahib gave the message of a totally new religion to the world through the musical manifestations of his revelations in the form of hymns in different melodies/ragas and blessed the people in such a way that the concerned people of those countries always remembered him in their reminiscences. Harinder Singh Mehboob also gave the needed examples from the hymns of Guru Nanak at concerned places to clear the doubts of the people about this new religion and inspired their belief also in their own religions unveiling the untouched mysteries of their own religions. He had also written two epics upon the first and tenth (last) gurus of the Sikhs, which can be compared only with Homer, Dante, Maulana Rumi, and Milton especially. Therefore, the epical vision of the poet/writer Harinder Singh Mehboob also glorifies the exoteric and esoteric dimensions of this book, associating it with variety of life and illuminating the expanse areas of time and space according to the claims of this prophet and Sikh scripture. Therefore, the book is needed very much in the different areas of research and study of world religions from a new angle.

Harinder Singh Mehboob had divided this book in four condensed parts to unveil the mysteries of the genius of Guru Nanak Sahib in comparison to other religions of the world as Taoism, Platonism, Judaism, Christianity, Islam, Buddhism, and Hinduism, etc., and he also discloses the mysteries of philosophy, history, and literature. To illuminate Guru Nanak Truth, he had carved many new concepts as Khalas Kudrat, Akal Fateh, Babri Jalal, Vali Haume, Antam-han, Antam-nahn, Paigambri Bagurgi, Achenta, and bipar sanskar, etc. These symbols are not created from any poetic or literary point of view, but they are the spontaneous product of the writer emanated from the nearness of the revelations, journeys, and conduct of Guru Nanak Sahib. These symbols are the tress knots of the truth of Guru Nanak Sahib, and with their radiance, they disclose the real mysteries of religions and sacred books of the world interrelated with different forms of literature.

His new concept of Khalas Kudrat is divided respectively in six parts such as Uchi Surte, Vajai Tarak, Sidak Parbalta, Matchless Simplicity, Vismad-Naksh, and Gurmukh (the Sikh disciple). Through these concepts, the writer unfolds the hidden secrets of every prophet, religious books, philosophy, history, mythology, psychology, world epic, sacred poetry, fiction, drama, and prose, etc. The enlightened reader will understand intuitively from the citation of the writer given below:

The root of the gods of Rigved does not have the support of any preceptor. The Rigved, the total spheres of its atmosphere, diffuses, making a strong support upon the vibrating heart. It encircles the visible beauty and also which can be imagined the expanse space of time and earth in a peace of sphere. The gods like Inder, Agni, Marut, Ashvani, Varan, and Som in original form are the celestial folds of the essence-relish of nature, which, upon the vibrating heart, brandishes the brimfulness of peace and prayer. In the valley of nature, the Rigved is a pleasant city of gods. But ultimately, the unnecessary burden of miracles, essence-relish, and remote pleasure could be felt in it; therefore, the nearness of Uchi Surte is not available in plentiful form, but only its surface levels are to be felt in it. It is also inclined toward worldly benefits with the beauty of nature. The Upanishads, Bhagavad Gita, Vedant, and all the Hindu classics lack the nearness of a prophet/preceptor; therefore, they have not any clemency for simplicity of life and such trivial things in the life of common people that need the affection of an elderly fatherhood. These classics are always beneficial for exercises of mantle abstractions, and they even widen the vision of a reader and scholar. Generally, in prophets and scriptures and especially in Guru Nanak Sahib and Shri Guru Granth Sahib (Sikh scripture), there are some apparent things that give the spiritual relief equally to common people and the intellectuals. But their hidden mysteries and the flights beyond the known areas are always to be radiated only by the elite scholars or by the Panch (Sikh disciples).

Harinder Singh Mehboob, in comparison to world religions and also according to the ideas of great poets like Homer, Dante, and Maulana Rumi, radiates the difference between miracles and magic. The miracles are reasonable only in such subtle situations in the life of the prophets when it is needed for the completion of an ideal conception of life to be fulfilled, when, for the perfection of the journeys of the different prophets, only the miracles can sport at such delicate moments, then the sport of any miracle is justified. Even the great scientist Eynstein also agreed with the above idea of the necessity of miracles in life. After the deep and meditative study of the world-famous novel of Dostoyevsky, The Brothers Karamazov, which is in favor of the reasonable happenings of miracles in the lives of saints and prophets, Eynstein gives his comment upon the back page of the title of that novel, which indicates also his forceful willingness in the favor of miracles at such situations. In the book As the Sun of Suns Rose, Harinder Singh Mehboob also clarifies the justification of the happenings of miracles in the life of Guru Nanak Sahib and the other prophets as Moses, Jesus Christ, and Muhammad with distinctive approach of his imaginative flights and convincing reason. When Guru Nanak Sahib was very young in his age, the three unbelievable miracles had happened in his life in the areas of his village Talwandi. The writer was also a poet like Dante and Maulana Rumi; therefore, he had unfolded the mysteries of these three miracles in a most convincing way with awe-inspiring wonder that the reader had to be agreed with his subtle clarification of slender reason. It is necessary to give the citation of the writer in his actual and real expression:

He had a wish for ultimate glimpse, though at that time also were fastened in his intuitions the far-off distances of invisible universe and wisdom. When the shadow of the forest tree of Talwandi remained standing upon his face and did not revolve with the sun, then his mind was ahead of the direction/arrangement of those systems, with whom the moon and stars move. Its meaning is also that below all the veils of nature is celestial blessing; only it is the need to go to the pure apex of consciousness. In this way, the mind is also running upon a veil in outward conversions, but below that veil is the placid mark of blessing. When the mind touches Antam-hai, then the silence reaches further than the outward conversions. When the ultimate belief of the existence of things comes, then the ultimate justice makes the strength of the physique of things. When the spirit aches for blessing, then those things whose physique is to be strengthened, they transform in placid stability and equipoise fearlessness of clemency, and the shadow of the forest tree of Talwandi gives the guard duty upon the sleep of Guru Nanak Sahib.

When the naked simplicity of things was glittering in the presence of his mind, then beyond the poison and elixir of life, pure ecstasy has gained strength. His beyond-contemplation slept in the aching wish of ultimate blessing; the sleep was transformed in the liquid subtleness of apathy/ache, and beyond-consciousness became more innocent than even the child. This innocence of beyond-consciousness made motion in the mother system of blessed family, and in the hood of the snake was awakened the vibration of pure ecstasy. When upon the face of Baba Ji descended the intense sunshine, then beyond-contemplation transformed into the nature of mother system, the poison was charmed by pure ecstasy, and the sleep totally became opposite to celestial blessing. But he, awakening in complete grandeur, was desiring to go in front of celestial blessing.

One anecdote also says that when the buffaloes have ruined the farm, then it is again changed into verdant. Around his sadness is that greenish completeness of aching wait, and such an aloneness and silence in whose inner layer will blossom permanently the common experiences of life or the victims of fallacies. The avarice produces countless allusions of fear continuously.

When the miracles are used for any selfish purpose in the form of concrete or abstract, then they losing the grace of miracles transform in the lower shapes of different types of magic such as necromancy, sorcery and witchcraft, etc. In Hindu religion, all its religious, sacred books have a predilection for worldly benefits, and especially these magic are used by even the yogis to satisfy their egotism. Yazur Ved is full of the different types of magic.

The main difference between Indian yogis and Muslim fakirs is that the Indian yogis discussed with Guru Nanak Sahib again and again, and though they were defeated every time, but some yogis as of the Sumer Mountain though they were defeated, and they accepted their defeat gracefully, but still they did not follow the truth of Guru Nanak Sahib. But some others, as the yogis of Achal Batala, even after their defeat, were never independent from their jealousy and rancor. This is the serious limitation of total Hindu religion. Harinder Singh Mehboob had also glimpsed the glorifications and limitations of Indian yogis in a most elevated, revealed, and convincing way in his epic Ilahi Nadar De Pande volume I (upon Guru Nanak Sahib):

Yog trabke tak dunya da dutar sagar bhari,

Deh de tang gupha vich isne kachi khed khelari.

Khatkarm ath ang esde gavan metayan jehra;

Us dhyan nun nazar na ave sada vigas savera.

In his deep meditations, the Indian yogi still trembles in uncertainty of his belief when he faces the real picture of the fearful ocean of life. He is helpless even in his meditations to raise the burden of it because of the lack of invincible eternal faith that he may help the people in such horrible conditions to emancipate them from the worries of the world. His mental meditations are the unripened acts which grow in the narrow asceticism of physique are not independent from these limitations and are totally unknown about the evergreen morning of Guru ecstasy.

As for the Muslim fakirs are concerned, though they are associated with Islam as a complete religion, but still in their remembrances are the inklings of the nearness of a new prophet, and Pir Dastgir, Pir Makhdum Bahavdi, and others are the living examples of this idea. There are so many tales in Arabia that still so many tribes in that Islamic country are worshipping Guru Nanak Sahib and are the true disciples of Guru Nanak Sahib.

The periods of severe violence of Changiz, Halaqu, and Taimur were totally different from the previous periods. The anxious power of the human mind related with sacred prayer had glittered in this disorganized period of the flood of violence. Though these fatal armies had turned everything in violent rapidity, these armies had raised reverberation of violence in the conscious and unconscious mind of the people, but still in this shudder of violence, the people of worship had also adopted the sobriety of equipoise. Aljiri, Rabia, Nuri, Mansoor, Attar, Shaikh Saadi, and Maulana Rumi maintained the apex of religious faith like the sun, and its calmness is already present in Quran and Hadith. In the violence, destruction, and too much darkness of Changiz was the gratitude, blossom, and the illumination of Uchi Surte. This elevated idea cannot remember the name of Guru Nanak Sahib, but his impression is present in this elevated idea, but the feeling of their own transcendence is also awakening with its nearness. The prayer of the above saints is so intense and deep that in its sharp feeling of separation from the delicate self of the warmness of complete meeting with the prophet and the god behind it, the time and space are annihilated, and in their transcendence, they feel the nearness of Guru Nanak Sahib consciously or unconsciously. The nations through the worship and praise of one prophet also anticipate for other prophets. Even Ibn al-Arabi in his book The Bezels of Wisdom in his chapter upon Prophet Seth also in his prophecy of the future gives the indication of the coming of Guru Nanak Sahib in a more authentic way than the above Sufi saints:

It will be in the line of Seth that the last true man will be born, bearing his mysteries (of divine wisdom), nor will such be born after him. He will be the seal of offspring. There will be born with him a sister, who will be born before him, so his head will be at her feet. He will be born in the land of China and will speak the language of that land. Sterility will then overcome the men and women of this land, and although there will be much consorting, there will be no bringing forth of children (as true men). He will call them to God without success, and when God had taken him and those of his time who believed, the others will remain living like beasts with no sense of right and wrong, given over to the law of the (lower) nature, devoid of intellect and sacred law. The last hour will overtake them.

Even the messenger also commands in Hadis Bukhari that the knowledge you may take even from China. But it is known clearly in secret that behind the message of a messenger/preceptor of such knowledge may also be recognized some true prophet/guru as authentic, because these indications of the messenger are not simple.

Now we shall try to unfold some mysteries of the world prophets/saints, religious books, in thoughts beyond-knowledge, in different forms of life as in work, family relations, in daily entertainments, in silence, and in talk of the sensible people with the nearness of Khalas Kudrat. All the above concepts are emanated from the vision of the writer, and though they are the pure concepts of the writer, their original source is the truth of Guru Nanak Sahib, which had flourished from the complete revelations of Guru Nanak Sahib. But the vision of the writer remains always in the nearness of Guru Nanak Sahib. The supreme concept of him is Khalas Kudrat. Khalas Kudrat is the home of Akal Fateh, and it is also the vision of it.

The first shape of Khalas Kudrat is Uchi Surte. It can be felt in the different prophets, saints, poets, in simple people, in their talk and silence, and also in a thought beyond-knowledge. In Indian religious books, Avataras, yogis, and bhagatas are some portions of Khalas Kudrat, which are unveiled in different stages by Harinder Singh Mehboob, but in any of these above, there is not the indication of the proof of complete Khalas Kudrat. The Rigved, Upanishads, puran, Bhagvad