SIX SIGNS OF A PERSON OF HOLINESS OR PERFECTION.

Says Nanak: whosoever has these six Qualities is the Perfect Person;
he is called the Holy (Saadh), the Friend (sggs 1357).
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Call that person by whatever name you may (Saadhoo, Sant, Gurmukh, Mahaatamaans, etc.), the SGGS (Sri Guru Granth Sahib) mentions the Holy person or the person of Perfection to have Six Qualities. What is this Holiness or Perfection? These qualities are as follows:

1. To engage in meditation on the All-pervading Lord through the Mantra of His Name.
2. To have the Wisdom to look alike upon pleasure and pain (i.e. to become free of duality, the pair of opposites or "likes and dislikes"); to live the pure lifestyle, free of vengeance or generosity.
3. To be kind to all beings; overpower the five thieves (lust, anger, greed, attachment, and pride. All other evils tendencies in the world are a function of these five. They overtake us like a disease, spreading their filth until they control us).
4. To take the Kirtan of the Lord's Praise (Rabb Dee Sifat-Slaah) as their food; and remain untouched by Maya, like the lotus in the water.
5. They share the Teachings with friend and enemy alike (i.e., they adopt Teaching in which the friend and the enemy look alike to them); and to love the devotion of God.
6. Not to listen to slander; renouncing self-conceit, (eradicating false ego-sense or Aapaa) to become the dust of all (i.e., to develop humility).

As we can see, there are many Qualities packed in these "six". In other words, these six Qualities include all Universal Values. Says Baabaa Nanak, "Whoever has these six Qualities, O Nanak, is called the Holy and the Person of Perfection." In nutshell, that person is Holy or Perfect (Pooran or Pooraa) who, through Naam-Simran (meditation), adopts such a Pure Lifestyle (Aatamic-Jeevan) that he eradicates the sense of "I, me, mine, you" (false ego-sense or Haume) from within and thus becomes free of evil doing (Bikaars) and the influence (attachments) of the enchanting worldly objects (Maya). He is situated in true spirituality and omniscience Awareness. He knows the mystery of life. Accordingly, he genuinely smiles at all situations in life, including death. He understands that all that happens around him is the play of consciousness. He can penetrate the past, present and future (i.e. time) and behold Truth.

* mMqRM rwm rwm nwmM D´wnµ srbqR pUrnh ] g´wnµ sm duK suKM jugiq inrml inrvYrxh ] dXwlµ srbqR jIAw pMc doK ibvrijqh ] Bojnµ gopwl kIrqnµ Alp mwXw jl kml rhqh ] aupdysM sm imqR sqRh BgvMq Bgiq BwvnI ] pr inMdw nh sRoiq sRvxM Awpu iq´wig sgl ryxukh ] Kt lK´x pUrnµ purKh nwnk nwm swD sÍjnh ]40]: mantram Raam Raam naamam dhyaanam sarabatr pooranah. Gyaanam sam dukh sukham jugati niramal niravairanah. Dayaalam sarabatr jeeaa panch dokh bivarajitah. Bhojanam gopaal keeratanam alap Maya jal kamal rahatah. Oupadesam sam mitr satrah bhagavant bhagati bhaavanee. Par nindaa nah sroti sravanam aap tiyaag sagal renukah. Khatt lakhyan pooranam purakhqh Nanak naam saadh svajanah ||40||: To engage in meditation on the All-pervading Lord through the Mantra of His Name. To have the Wisdom to look alike upon pleasure and pain (i.e. to become free of duality, the pair of opposites or "likes and dislikes"); to live the pure lifestyle, free of vengeance or generosity. To be kind to all beings; overpower the five thieves (lust, anger, greed, attachment, and pride. All other evils tendencies in the world are a function of these five. They overtake us like a disease, spreading their filth until they control us). To take the Kirtan of the Lord's Praise (Rabb Dee Sifat-Slaah) as their food; and remain untouched by Maya, like the lotus in the water. They share the Teachings with friend and enemy alike (i.e., they adopt Teaching in which the friend and the enemy look alike to them); and to love the devotion of God. Not to listen to slander; renouncing self-conceit, (eradicating false ego-sense or Aapaa) to become the dust of all (i.e., to develop humility). Says Nanak: whosoever has these six Qualities is the Perfect Person; he is called the Holy (Saadh), the Friend (sggs 1357).

The SGGS is talking about these six qualities not to just make us aware of them, but to cultivate them and live them. We are invited and challenged by the SGGS here. These are indicative of how one should live his life. They look small on the surface, but they are very deep. And once we go into the depth of them, then we will see they are difficult. That's why the SGGS says that those who accept this challenge and invitation are "few and far between"!

Baabaa Nanak was epitome of all Divine Virtues. Throughout the SGGS, we are urged to cultivate good Qualities and live a Virtuous life. In other words, to live a meaningful life based on Virtues, the SGGS urges us to cultivate Virtues such as absolute fearlessness, purity of heart, steadfastness in knowledge and devotion, benevolence, control of the senses, worship, study of scriptures, austerity, uprightness, non-violence, truthfulness, freedom from the five thieves (lust, anger etc.), inner renunciation, tranquility, aversion to slander, compassion to living beings, faith, freedom from sensuality, gentleness, modesty, abstaining from frivolous pursuits, vigor, forbearance, courage, discerning intellect (Viveka), fortitude, purity, harmlessness and freedom from vanity. The marks of one who has a diabolic disposition — five thieves (lust, anger etc.), and their numerous variations such as hypocrisy, arrogance, stubborn mindedness, ignorance, selfishness, jealousy, and so on — is called the Manmukh (as oppose to the Gurmukh) in the SGGS.

* gux AMqir nwhI ikau suKu pwvY mnmuK Awvx jwxw: Gun antar naahee kiou sukh paavai Manmukh aavan jaanaa: With no virtues within, how can you find Sukha? The self-willed Manmukh comes and goes in reincarnation (sggs 76).
* nwnk gurmuiK hir gux rvih gux mih rhY smwie: Nanak Gurmukh har gun ravahi gun mahi rahai samaai: O Nanak, the Gurmukhs chant the Glorious Praises of the Lord; they are absorbed in His Glorious Virtues (sggs 646).

The eternal war between the forces of the evil tendencies and the good Qualities within each one of us is nonstop. Thus, it also seems to be a fundamental theme in the Granths and Teachings of the Holy people. In fact, the SGGS time and again asks us to make this our business — leave behind our faults (negativity, evil tendencies, Bikaars etc.) and be absorbed in Virtues. The SGGS says that we are here to deal with Virtues or Good. Because only Virtues or Good can be conducive to Divine Life (Gurmukh lifestyle). This is possible when we develop a mind that seeks only the Good in everything. In the final analysis: "Says Nanak, the mortal is emancipated only when all his faults are eradicated."

* nwau krqw kwdru kry ikau bolu hovY joKIvdY ]dy gunw siq BYx Brwv hY pwrMgiq dwnu pVIvdY: Naaou karataa kaadar kare kiou bol hovai jokheevadai. De gunaa sati bhain bharaav hai paarangat daan parreevadai: One who chants the Lord's Name, Naam, how can his words be judged? His divine Virtues are the true sisters and brothers; through them, the gift of supreme status is obtained (sggs 966).
* swJ krIjY guxh kyrI Coif Avgx clIAY: Saanjh kreejai hunah keree shodi avagan challeai: (So) Share in virtues, and abandon faults (765).
* Avgx mwrI mrY n sIJY guix mwrI qw mrsI: Avagan maaree marai na seejhai gun maaree taa marasee: One who dies in faults - his death is not successful. But one who dies in glorious virtue, really truly dies (sggs 1109).
* ey mn myirAw Cif Avgx guxI smwixAw rwm: Eae mann meriaa shadi avagan gunee samaaniaa raam: O my mind, leave behind your faults, and be absorbed in virtue (sggs 1112).
* khu nwnk qb hI mn CutIAY jau sgly Aaugn myit Drhw: Kahu Nanak tab hee mann shuteeai jo sagale aougan meti dharahaa: Says Nanak, the mortal is emancipated only when all his faults are eradicated (sggs 1203).

It is also shown in the SGGS (and other religious texts for that matter) that tremendous effort, tact and determination are necessary to quell negative or evil tendencies from within. The co-existence of evil tendencies and good Qualities is the basis of the conflict since there is nothing wholly good or wholly evil. At the individual level too there are both good and evil tendencies in every human being whose every effort to transcend evil tendencies becomes a symbolic inner war. Evil thus is both outside and within.

Although evil tendencies (unrighteousness, Adharma etc.) has been an aspect of life from time immemorial. But the Holy people tell us that the Virtue always triumphs. The evil tendencies apparently flourish unbridled in the bosom of every mind that fails to perceive right from wrong (Sat from Asat). It is for this reason the SGGS advocates that all should adhere to Virtuous Life (or Dharma). In other words, the Law of Virtue is inviolable.

* rqnw kyrI guQlI rqnI KolI Awie ] vKr qY vxjwirAw duhw rhI smwie ] ijn guxu plY nwnkw mwxk vxjih syie ] rqnw swr n jwxnI AMDy vqih loie ]2]: Ratanaa keree guthalee ratanee kholee aai..: The Jeweller (the Satguru, the Holy or the Man of Perfection) has come, and opened up the bag of jewels (of the Divine Vitues). (In this bag of jeweles) are merged both the merchant (the Satguru and the Gurmukhs, i.e., both like the Virtues). They alone purchase this gem, O Nanak, who have Virtue (of the Lord's Name or God's Sifat-Slaah) in their purse. Those who do not appreciate the value of these jewels, wander like blind men in the world ||2|| (sggs 954).

Cultivation of Virtues is undoubtedly an arduous process and requires effort, courage, proper guidance and Good Association (Saadh-Sangat) throughout one's life. As indicated in the SGGS, Divine Qualities are necessary if one is to seek the Ultimate Truth. The majority of us evince interest in pursuing the spiritual path but, because of our worldly preoccupations, the majority of us are unable to put it into action. All of us value a life of Virtue and look down at bad conduct or vice of others. We have numerous ideas of how we should be. However, there is a gap between how we should be and how we are! Therefore there is conflict — within and without. Afraid of being judged by others, we hasten about some Virtues. We build and protect an image of ours.

This explains as to why there is so much emphasis in the SGGS on controlling the mind. As the mind has the quality of acquiring the nature of whatever it is engaged in, sensory engagement becomes a deterrent to spiritual progress. The SGGS time and again reminds us that by disengaging the mind from sensuousness and redirecting it inward, the mind will instead reflect the nature of one's True Self (Joti-Svaroopa), which is eternal and blissful (Anand). Virtues blossom when we see — in its entirety — the vulgarity of our living (Manmukh lifestyle), when we suffer our inadequacy in quiet observation (introspection etc.). The SGGS tells us that if the mind can be trained to dwell on the True Self through meditation (Naam-Simran), Virtues will accrue to us effortlessly (Sahaj). The mind that is established in the True Self will remain untouched, like a lotus floating on water — we float on the evil tendencies of the world and meet with our True Being within.

Sublime heights are thus reached by a person who travels on the path of Virtue. According to the SGGS, devotion or Bhagti is not possible without cultivation of Virtues. The Guru helps one's Virtues to shine forth. However, for His help to uninterruptedly flow through us, we constantly need to contemplate on His Words.

* gux vIcwrI gux sMgRhw Avgux kFw Doie: Gun veechaaree gun sangrahaa avagun kadhaa dhoi: Contemplating His Virtues, I accumulate Virtues; (and this is how) I wash myself clean of demerits (sggs 37).
* ibnu gur gux n jwpnI ibnu gux Bgiq n hoie: Bin gur gun na jaapanee bin gun bhagati na hoi: Without the Guru, one's Virtues do not shine forth; and without Virtues, there is no devotional worship (sggs 67).
* ivxu sqgur gux n jwpnI ijcru sbid n kry bIcwru: Vin Satgur gun na jaapanee jichar sabad na kare beechaar: Without the Satguru and so long (one) does not reflect on the Shabad; he does not see (i.e, until then he cannot cultivate) the Virtues (sggs 936).
* nwnk inguirAw guxu nwhI koie: Nanak niguriaa gun naahee koi: O Nanak, the one who has no Guru, has no Virtues at all (sggs 1240).

The SGGS indicates that the Awareness of Perfection is attained by meditating and arriving at the state of expanded Cosmic or Universal Consciousness. It's within to be discovered. One may take as long as one likes, but the fact remains that deep inside the core of our very Being is the Perfection or Holiness. In other words, we are as Perfect and Holy we can be at this very moment. But due to the rise of the faulty consciousness (false ego-sense or Haume), we just don't know it!

Hence, as indicated by the SGGS, Perfection or Holiness is not a question of heredity, family of birth, ancestry, race, region, social status, caste, creed, education, titles, religion, religious garbs, religious Karamkaand, or any peculiar external appearance of a person; it is a question of living a meaningful life based on Universal Values or living in harmony with the Whole (Saabat). Of course, this requires one to eradicate his or her self (Aapaa, Haume, ego etc.), and realize his or her True Being (Pure Consciousness, Joti-Svaroopa etc.) within. Therefore, the SGGS stresses on need to uphold Dharma by becoming the Gurmukh (the enlightened person). Simply put, obliteration of false ego-sense (Haume) makes one Complete (Infinite, Pooran or Pooraa Pada etc.) or Holy. The SGGS has also made it clear that it is a difficult task! In nutshell, it's contemplative lifestyle; clarity of cognition (Wisdom or Giaan); selfless love, compassion, willingness to selflessly serve all, etc.; oneness and openness; loving the Guru by following and mastering His Word; being responsible and courageous to walk the spiritual path without loosing continuity; mind-control (eradication of Haume); and so on.

* gurmuiK gux vyhwJIAih mlu haumY kFY Doie: Gurmukh gun vehaajheeahi mal houmai kadhai dhoi: The Gurmukh cultivates Virtues, which wash off the filth of his egotism: Haaume (sggs 311).
* gwhk gunI Apwr su qqu pCwnIAY: Gaahak gunee apaar su tatt pashaaneeai: One who cultivates the priceless Virtues realizes the Essence of Reality (sggs 1362).
* ibnu mUey ikau pUrw hoie: Bin mooye kiou pooraa hoi: Without such a death (to die in the Word or Shabad), how can one attain Perfection? (sggs 153).
* mmw mn isau kwju hY mn swDy isiD hoie: Mamaa man sio kaaj hai man saadhhae sidhh hoe: MAMMA: The mortal's business is with his own mind; one who disciplines his mind attains Perfection (sggs 342).
* gur kw sbdu mhw rsu mITw ] AYsw AMimRqu AMqir fITw ] ijin cwiKAw pUrw pdu hoie: Gur kaa sabad mahaa ras meethaa. A isaa amrit antar deethaa. Jin chaakhiaa pooraa pada hoi: The Word of the Gur-Shabad is utterly sweet and sublime. Such is the Amrit I see deep within. Those who taste this (deep within), attain the state of Perfection (sggs 1331).
* gux vIcwry igAwnI soie: Gun veechaarae giaanee soe: One who contemplates God's Virtues is Giaanee (sggs 931).

To summarize in few words, "Holy" means the one who has become the Whole (Saabat). He does not exist as himself (individual) but he exists as the entire creation or the Universe, as the Whole. His ego (Haume) is completely lost. This is where the Indian word of "Sant" or "Saadhoo" differs from the western word of "saint". The word "saint" comes from the root "sanctus", meaning sanctioned by the church (Pope!). How anybody can sanction or certify a saint? Either one has become a saint or he has not. Nobody can issue certificates for saints. So the word "Sant" or "Saadhoo" does not mean a saint in that way — the western way . A Sant or Saadhoo is not certified by any government or an institution. He is a person who has lost himself in the Whole.

* bRhm igAwnI kw sgl Akwru: Brahm giaanee kaa sagal akaar: Tthe entire creation is of the God-conscious: Brahm-giaanee or Knower of God (sggs 273).
* hYin ivrly nwhI Gxy PYl PkVu sMswru: Hain virale naahee ghanae fail fakarr sansaar: The Saints are few and far between; everything else in the world is just a pompous show (sggs 1411).

Thus, to be a Sant or a Holy person (or saint, for lack of better word in English) is to be living in a totally different dimension — the dimension of authentic Spirituality. But as the SGGS points out, it is rare to be a Sant in the true sense of the word. A Sant has moved from the biological dimension (Manmukhtaa) to the Spiritual dimension (Gurmukhtaa). In other words, he is the person who has taken the quantum leap from Manmukhtaa to Gurmukhtaa, from materiality to immateriality, from falsehood (Asat) to Truth ( Sat), from outer to Inner, from visible (Drisht) to Invisible (Adrisht), from time to Timelessness (Akaal), from fleeting or temporary to Permanent or Eternal, from ego (Haume) to egolessness, from conditioned state to Unconditioned state (Uncorrupted, Uncontaminated), and so on. He is the Jeevanmukta (living liberated, twice born, reborn, or truly alive person). He has cleansed his heart of dross of evil passions (Kaam, Krodh, Lobh etc.), and thus made his conduct Immaculate.