“Ya ayyuhal-ladhina amanu-atqul-laha wabtaghu ilayhil-wasilata”.
“O believers fear God and seek a means to approach Him”
‘Bay’t’ has been derived from an Arabic word ‘Bayi’ which means – surrender or to sell. ‘Bay’t’ is nothing but surrender or to sell. The dictionary meaning of this word is ‘to become a disciple of a saint’. At one place Parampujya Laalaaji has used the word ’renunciation’ as an English translation of the word ‘Bay’t’ which means- ‘self-annihilation’ or ‘self-sacrifice’. So, the most appropriate meaning of the ‘Bay’t’ seems to be ‘total dedication’. Hazrat Abu Bakr (RIP) has stated that “Brahma vaad is renunciation; take care that you don’t see anything else except God, either in this world or the world to come. Genuine Sufi is one who has taken Sanyaas (renunciation) from both worlds.
Some people have started translating ‘Bay’t’ as ‘Deekshaa’ under religious constraint, which is not correct. Those who have taken ‘Bay’t’ under any Sufi Silsilaa know it well that this is not merely ‘Deekshaa’. The basic content of ‘Bay’t’ definitely resembles Maharishi Paataanjali’s “Eeshwar Praanidhaan”. Because dictionary meanings of “Eeshwar Praanidhaan” are-
(1) From ‘Ashtaang yoga’ activities, perform chitt nirodh or transcend from mind.
(2) Surrender to God through devotion.
According to ‘Bay’t’, ‘Peer-o-murshid’ (Spiritual Guru) chooses a definite and pre decided activity and accordingly implant a part of their spiritual treasure, into the hearts of their disciples through their will power. Here word implant means-“Transferring a matter from one entity to another” or, whatever matter stays in the hearts of spiritual Gurus as a superior dwelling place and which are completely lighted like sunshine, those elements are transferred into the hearts of disciples whose hearts are still shadowed with less light or less knowledge. Just as milk turns into curd, by adding a bit of curd into the milk, similarly, result of ‘Bay’t’ is also the same. As time passes, the disciple also becomes like his Guru completely- same form and same shape. In the same reference so many examples have been seen where all the differences between the teacher and the disciple have melted, to the extent that they even started resembling each other, as a result of change of the matter.
Just as when any living being is produced, it first comes from father’s sperm and establishes in mother’s womb. Mother keeps that embryo in her womb till delivery, then after the birth, father helps in rearing the child. Teaches him, educates him in many ways, develops all the faculties of the child by taking the complete responsibility, until the child becomes capable and independent. When the father makes his son quite like him, he makes him his representative, leaves the responsibilities of household on his son and feels free. He thinks that he has done his duty. Similarly, the spiritual Guru, like father, through his experiences, inserts a part of his Spiritual treasure into his disciples mental faculties. Then, the disciple, like mother, develops that Spiritual knowledge in six different chakras and experiences the power, which results in inexplicable joy and happiness. The same insertion of meditative treasure starts growing (like an embryo in the womb) in the disciple’s body through many developed yoga activities. As the time passes, a day comes, when there is no difference left between the Guru and the disciple. After maturity, the disciple starts feeling elevated, like boiling of the milk, and he wants to repeat the activities done by his teacher. Here, the teacher not only grants the permission to do so, but also, supports him and guides him throughout by his ominous presence. This system continues and remains active from eternity to eternity.
The explanation of the principle of “One to many and many to One” is this only. Various religions, schools of thought, belief have been given the name ‘Nisbat’ by Sufi Saints. So, before we learn about ‘Bay’t’, it is important to know about ‘Nisbat’ in this context. Parampujya Laalaaji has explained this term, in one of his distinguished articles’ Praveshikaa Sant Mat Satsang’. According to him-
“The secret behind incarnations of Avtaar’s taking birth is that they came on this earth with a specific purpose and with special qualities. For example, Parashu Ramji’s incarnation was for the purpose of ‘Brahmcharya-Aashram’. He represents adamant approach of celibacy. Shri Ramchandraji is the symbol incarnation of ‘Grihastha- Aashram’ (Householders). He has higher qualities of power, enlightenment and great knowledge. We get the Darshan of his great personality and he has been called ‘Maryaadaa Purushottam’ or the best in mankind. Shri Krishna ji Maharaaj is the incarnation and symbol of ‘Vaanptrastha Aashram’. We can see a good combination of knowledge and love in him. One can witness his beauty, his grand personality and sobriety in his form. Mahatmaa Buddha is the symbol of renunciation, sacrifice and knowledge. Hazrat Yusuf Alaihslalaam for beauty and Hazrat Moosa Alaihslalaam for grandeur and also Jesus Christ is the symbol of kindness and forgiveness.”
“We can see all the qualities mentioned above all together, time to time and different colors and sequence “all in one” in Hazrat Mohammad Sallaialah-vasallam. Here the total effect and virtues which were imbalanced in the past and when the behavior of Arabs had become adverse and contrary to all the above mentioned virtues; and this was the reason that in order to balance the situation and take it to an appropriate destination Hazrat took birth, so that Arabs come on the right path, seeing the reflection of his virtues.”
“That is why Shri Ram Chandraji Maharaaj is symbol of pure ‘Brahmcharya’ by heart, Bharat ji symbol of ‘wisdom’, Shatrughan ji symbol of ‘chitt’ and Laxman ji is symbol of ‘ahamkaar’. Shri Krishna ji symbolized pure heart, pure mind and pure soul a mixture of natural and super natural. Jesus Christ and Gautam Buddha’s symbolized ‘blessings’ and Hazrat Mohammad ‘Sallaialah-vasallam’ Hazrat Rasul Arbi’s symbolized ‘kindness’, all these virtues have originated from truth.”
Incarnations of avatars do not have any tradition or system of disciples. They arrive in this world with a certain aim in life, complete their work and go back to the place they came from.
Fortunately or else what can be said that that Nisbat or flow of current, starting from Mohammad salle alah-aalahi and sallam is present today link by link and chain by chain in to Silsilaa- Aaliya-Naqushbandia. It is alive under the name of ‘NaqshMuMRa’ (Naqushbandia Mujaddadiya, Mazahariaa, and Ramchandariaa).
This whole world is like a wild forest, but almighty God is omnipresent here. (The Gita-9/4). HE is present in every body’s heart (The Gita 13/ 07/; 15/ 15; 18/61). Even though HE stays with people all the time, yet people can’t see HIM easily because He is always hidden under the veil of ‘Maya’ or worldly attractions (The Gita 7/25), so it’s a secret and it is difficult to see HIM. To whom the sermons about His secret to be given and to whom not, regarding this, Rishi Shwetashwar says that such a person whose heart is not pure, who is a lusty person, should not be told the secret and is not worth giving sermons; even if he is our son or disciple.
The establishment of relationship between teacher and student, which is given the name ‘Baiyat’ has been explained in detail like this-
When a true inquisitive person goes to a spiritual teacher to learn about meditation, it is the teacher’s duty to keep his disciple on fast, continuously for three days; If possible in this duration he (disciple) should stay in an isolated room. In case he is unable to tolerate hunger then some light fruits and milk can be given to him. During this, as far as possible, he should recite some mantra, according to his religion. He should recite this mantra continuously, keeping a rosary in his hand. At the end of every cycle of rosary, he should pray to God that whatever good results in form of blessings from God, he has achieved from this prayer, it should be all be given through his would be spiritual teacher to Parampujya Shri Laalaaji Maharaaj (Samarth Guru Paramsant Ramchandraji Maharaaj) and he should accept it. On the third night, after bath, the learner should present himself in front of his teacher. Then the teacher would make him sit in front with knees folded in vajraasan and make him recite Gaayatri mantra. If the learner were a Muslim then he would be asked to recite Sur-e-faathaa and ikhlaas or istigfaar. Then the teacher with his experience would connect the disciple with his Guru and Silsilaa and make it the best experience for him by enveloping him in the color and fragrance of his Guru and Silsilaa. Half an hour or forty minutes after this activity, the teacher would say the following words-
“Tune Bay’t ki mujh zaeef ke Haath par aur mere
Peer-o-murshid Hazrat… ke Haath par aur Hazrat Samarth Guru Param Sant Mahatmaa Ramchandraji (Laalaaji) Maharaaj main unke jumlaa guru jano wa poori guru paramparaa wa tamaam buzurgaan-e-silsila aaliya Naqushbandia ke Haath par aur tune ahad kiya ki apne sab jism ke jodon ko seedhe aur sachche dharm par rakhega aur dil ko param pita parmatma ke prem mei dega.”
It means you surrendered to me and to my guru and complete Silsilaa and you promised that you shall be on the right path and give your heart to the love of god. During this the disciple should keep his right hand in the right hand of his teacher. After this in the same posture, disciple should say – “I accept Bay’t and I’ll stay on the path of religion and follow its ways. I give my heart to the love of God.” After this traditional activity, the teacher should make his disciple wear a new cloth by his own hands, in such a way that others should not come to know of it, teacher should give an appropriate mantra to his disciple, teach him the way to recite it and make him practice it in front of him.
During this activity, teacher does not accept any gift or guru-dakshinaa from his disciple, except that after the activity of ‘Bay’t’ any sweet brought by the disciple, should be distributed among the fellow brothers and sisters.
For ladies, the activity of ‘Bay’t’ will be almost the same. The only difference will be that during this activity instead of ‘hand in hand’ a white cloth will be used. Its one corner will be held by the teacher and the lady would hold the other corner. This is first ‘Bay’t’.
The way Saalokyataa (same world), saamipyataa (closeness), saarupyataa (same form) and saayujjyataa are four forms of ‘Moksha’, similarly, there are four ‘Bay’ts-these have been divided in four parts according to situations and classifications.
First Bay’t is that whatever the teacher tells, it has to be followed wholeheartedly with complete sincerity, and should reflect in deeds.
Second Bay’t is that your heart, mind, intellect and ego should be under control after practicing meditation.
Third Bay’t is when the disciple attains such a height and attraction that he is able to influence others through his behavior. He can inspire others to be on the right path and pray to God. This gives the permission to teach meditation to the newcomers.
Fourth Bay’t is when the third Bay’t reaches its climax, one gets the same form as his guru then he is given the permission to Bay’t others.
After the continuous practice a day comes when there is no difference left between the teacher and his disciple. This does not require a detailed explanation. It is required that submit yourself to your Guru like a dead body wash. Let guru do whatever is good for you and you shall not dissent. Guru will give you new life, and take you to the spiritual heights.
“Do hi raaste hain wafaa mei, aajmaa kar dekh lo,
(There are only two ways of faithfulness, try and see it yourself)
Khud Kisi ke ho raho ya, apnaa banaa kar dekh lo.”
(Either you sell yourself to somebody or make him to sell himself to you).
The disciple who is in search of God has to do two things
1. Go to the ‘Guru’ (Spiritual Guide) with complete faith and determination, in order to learn and take suggestions from him. And then;
2. After finding the ‘Guru’ follow his teachings honestly and prove that you are worthy of being his disciple and whatever experiences you have, inform them to the Guru.
“SAALIK” is an Arabic word, which has been derived from the word “SULUK” which means seeker of God. So, by “Saalik” we understand… one who is in search of God.
Any person who is desirous to find God, firstly, must find a spiritual Guru and follow the exercises taught by him, with full determination and faith in his teacher. One who has stable mind and his attitude is genuine then only one can experience ultimate happiness. So, it is necessary to clarify two points;
1. What is the elementary form of our being ignorant i.e.; the knowledge we lack? And
2. What is our assumption towards god about whom we wish to gain knowledge?
The general explanation of 1 & 2 are-
1. Actually, ignorant person is not one who is deprived of any knowledge, but one who does wish to acquire any knowledge. The ignorant one actually deserves the knowledge. Just as hungry person needs food, thirsty needs water and needs to be cured; similarly, ignorant person deserves to gain knowledge. Whenever our heart is in duality, the various options are emerged. Person who not only ‘wishes’ to ‘acquire’ knowledge but also understands the ‘aim’ in its correct perspective, follows it intelligently, is a scholar in true sense.
2. In the above-mentioned context, we also need to know the elementary form of the one, we are curious about knowing. GOD or Almighty, whom sages have described as ‘Neti Neti’, means neither He is this nor He is that, or unexplainable. This is what they mean by ‘Neti’. After that whatever is said is just symbolic, but very few understand these indicating symbols. If we can understand Goswami Tulsi Daas ji’s language-“Giraa anayan, nayan bin vaani”. This is the fourth stage of saints, but to make others understand it has been called ‘Toorya’. This word “Toorya” has been taken from Sanskrit language word “fourth”, or it is the fourth stage after ‘sat’, ‘chit’& ‘aanand’. So it is called ‘trigunaateet’ or beyond three virtues.
Eyes see everything but they can’t see themselves. Nose can smell everything but not itself. You can see everyone but can’t see yourself. This is called ignorance. To remove this ignorance, we need an artificial mirror or ‘guru’.
You and I as far as we can see, are in the form of physical body. But ‘Atmaa’, ‘Brahma’ or ‘Soul’ is beyond the physical ‘body’.
Next advice is that once we find ‘Guru’, we have to follow his orders with full determination and confidence. Teacher should be constantly informed the experiences in meditation. Therefore-
· Go to Guru or spiritual teacher
· Strictly follow the instructions given by him
· Inform the results of meditation which you experience.
Who is a ‘guru’ or teacher and to whom one can go? Normal person is not able to make out whether a particular Guru is capable of imparting the knowledge or not.
By God’s grace there have been Guru’s and Saints in every era. No period was without them. For a true learner it is important to follow the path of a knowledgeable person, be at their service, also know from time to time whether your misunderstandings and confusions are reducing or not. Whether after being with him, there is some change in you or you are just the same. If you find positive changes in yourself, then he is the right teacher for you, never leave him. But if you don’t find any change in yourself then he is not the right guru for you, and move further.
These days the main problem is, whether guru is capable or not, he makes such a trap for the learner, to be his disciple and take “deekshaa” from him with immediate effect.
“But my sat guru’s style was that he never gave ‘Bay’t or deekshaa’ to the learners; rather did not even talk about it for a long time. For months and years together he used to teach happily and never discriminated between the disciples who had undergone “Bay’t” and those who did not receive “Bay’t”.
I request you to read this work not once but many times, you’ll not be benefited if you’ll read it like a novel. Read each chapter slowly, everyday. ‘Bay’t’ means the ritual of maintaining the teacher-student relationship, but it should not be done in a hurry. ’Bay’t’ also means to be the disciple of some saint, which is derived from Arabic word “Bai” meaning “to sell “. Unless the person is in this particular frame of mind, ‘Bay’t’ will just be a formality; it will be of no use.
If you wish to be a disciple of the seat of Sufi Sant Mat (NaqshMuMRa) at Fatehgarh- U.P (INDIA) it is mandatory that-
1. Your age is 18 years.
2. You are in the mindset of ‘wait no longer’
3. You have been in the company of the head of this institution and had personal-sittings of meditation for three days continuously with gap of 12 hours minimum.