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tape 77 out of 81

ahran mat vayd hathee-aar.

Let understanding be the anvil, and spiritual wisdom the tools to make that anvil strong and firm.

Gyani ji says: Bhramgyanis see (bhram)God in everyone regardless of what people may think of them or slander them. Bhramgyanis are param hans bairaagi. They have understanding that there are six updahis(change) with vikars in all the beings where body's job is birth and death, pran's(vital force) job is to realize hunger and thrist, and mind's job is to realize sorrowness and happiness. They scarifice these six upadhis and rise above from them. They also rise above from isher's gunas(virtues) and see only thing which is bhram(god) in being, divine being and God's creation.

Gyan ji talks about previous tuks:

jat paahaaraa Dheeraj suni-aar.

jat means tyaag/sanyas:

Gyan ji says: there are two types of sanyas

- Bibdikha Sanyas: This type of Sanyas/tyaag is deattaching from this world, maya. And leave everything behind and go for bhram di prapti(merge with god) in secluded place.

- Vidatat Sanyas: This type of sanyas/tyaag is which is highest of all. Despite of person getting full divine knowledge and still that person is tyaagi is highest of all.

Dheerej- Gyani ji talks about dheeraj(patience) by giving sakhi of panj pyares who gave their heads out of 100000 people to Guru Maharaj. Because they were embodiment of dheeraj(patience).

ahran mat vayd hathee-aar.

Let understanding be the anvil, and spiritual wisdom the tools to make that anvil strong and firm.

bha-o khalaa agan tap taa-o.

With the Fear of God/Satguru as the bellows, fan the flames of tap(seva and naam simran), the body's inner heat.

bhaaNdaa bhaa-o amrit <admin-profanity filter activated> dhaal.

In the crucible of love, melt the Nectar of the Name, Atamik Amrit ,

gharhee-ai sabad sachee taksaal.

and mint the True Shabad, the Word of God,Sadh Sangat.

Gyani ji says in sadh sangat, one should do vichar (gharee) with shabad- what are my weakness in the spiritual path? how can i improve them? By keep doing this vichar, one will go through and rise above from avidya(ignorance). panj koshas(five veils), asamta, abhinesh, raj dvaish and then can see bhram(akaal purkh)

jin ka-o nadar karam tin kaar.

Only by his glance of Akaal Purkh's grace, only that person can do such karam( to desire and make efffort to get bhramgyan)

naanak nadree nadar nihaal. ||38||

Nanak says, vahiguroo then do nadar(glance of grace) on this being and make this being( jiv atma) nihal hiiiii nihaaaaaal (supreme bliss)

To be continued:

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tape 78-79 out of 81:

Gyan ji talks about the first tuk above of 38th pauri. Gyani ji says, interpertation of tuk which was drawn above that was guru ji discourses to sidhas. Now we going to the hear Guru Ji giving discourses to Gursikhs in that same tuk.

jat paahaaraa Dheeraj suni-aar.

Let self-control be the furnace, and patience the goldsmith.

Gyan ji says: Self-control(jat) is important. Without jat there is no tyaag(scarifice), without tyaag there is sanyas(renunciation), without sanyas there is no bairaag(longing). Just like that without bairaag there is no tyaag, without tyaag there is no sanyas, without sanyas there is no jat.

All these things are inter-related.

Gyani ji says there are many types of bairaag. Bairaags are of 12 types. Three types are in one category and other nine types in other category.

Three types of bairaag

1. Donkey Bairag (Gadha Bairaag)- One runs away from house in depression and considers this world false temporary because one suffers from fianical loss , suffers from debt and suffers from death in the family. This is not premanent bairaag, as times goes by- one comes back to their house and start living as if they nothing happened. Mahapursh label this kinda bairaag as "gadha(Donkey) bairaag"

2. Horse bairaag (Ghora Bairaag)- First going out from family life, then coming back at family member insistence.

3. Lion Bairaag- Never coming back to family life, sanyans- Renunciation.

Nine types of bairaag.

1. Karan Bairag: Cause bairaag. For example- There was a raja(king) parthar, there was his queen pingal who was extremely beautiful. Someone gave her amar phul which is divine blessing to stay always young and beautiful. Queen pingal betrayed king by sharing her blessing, wealth, time to king's servant. When King came to know about this secret, king went through emotional shock and left his kingdom and did immense meditation, he also wrote 100 shaloks in book called - Bairaag shatak. This book is full of bairaag after reading this and contemplating on it ones becomes fully bairaag/tyaagi.

2. Mand Bairaag- Longing due to the lack of worldly materials, leaving the family and set up small ashram with small numbers of followers.

3. Ek indra bairaag- To see, listen, talk about desireful things whether it's women, car, house, party with senses. In this type of bairaag one does not do action as in engaging themselves in desireful activities but just seeing them. If one manages not to engage themselves in actions/act that they tend to spent all their life seeing, listening, talking, such person is called Ek Indrae Bairaagi.

4. Yatman Bairaag: This bairaag is to distinguish between Truth and Lie.

5. Vetrek Bairaag: This type of bairaagi(person belongs to vetrak bairaag state) to think about merits and demerits in congregation.

6. Vasikar Bairaag: This type of bairaag is controlling over 10 sense organs and mind.

7. Teebar bairaag- This type of bairaag renounces desire for paradise and worldy comforts.

8. Teebar tar Bairaag- This type of bairaag renounces desire for heavenly paradise and heavenly comforts.

9. Tar Teebar tar tam bairaag- This type of bairaag to renounces the objects of inder lok, shiv lok, Bhramlok [Realms of three deities). There are no desires left in this final state of bairaag. Not even for salvation but only to fully merge with the beloved.

Gurbani says:

Raj Na Chao, Mukht Na Chao Man Preet Charan Kamalaraie |

Gyani ji says:

Once a person is at the last level of bairaag(tar teebar tar tam bairaag) then only one is truely an Jat.

To be continued:

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Tape 80 out of 81:

Sidhas asked Guru ji, in this world who is guru? who is pita? who is mata?

Guru Ji replied in salok:

Shalok:

pavan guroo

Air(pran/vital force in the body) is the Guru(Head). Even Satguru(Supreme Guru) does updesh(discourse)in form of Shabad via pran(pavan).Pavan is also interconnected with mind.

paanee pitaa

Water is the Father of this whole world. First water gives nourishment to whole creation, from water plants and whole nature gets nourishment and in seconds water itself can cause destruction of this world ie- tsaunami.

maataa Dharat mahat.

Earth is the Great Mother of all.

divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.

Day and night are the two nurses, in whose lap all the world is at play.

chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.

Good deeds and bad deeds-the record is read out in the Presence in court of Dharam Raja.

karmee aapo aapnee kay nayrhai kay door.

According to their own actions, some are drawn closer to salvation, and some are driven farther away in cycles of reincarnations.

jinee naam Dhi-aa-i-aa ga-ay maskath ghaal.

Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows.

naanak tay mukh ujlay kaytee chhutee naal. ||1||

-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them!

Gyan ji gave example: How Raja janak once was travelling through the realms and came across with jampuri where sinner's subtle bodies was going through tortures, Raja janak who was bhramgyani then went to visit Dharamraja and told him to clear hell(jampur) and send them to heaven. Dharam raja said, i have vahiguroo's order, it's a divine law whoever committed bad deeds shall pay. I cannot go against divine law. Raja Janak ji then said - here on scale weigh my moment of dhyaan of vahiguroo. When dharam raja start doing that, slowly all jampuri(hell) got fully empty.

To be continued:

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final tape 81 out of 81:

Gyani ji talks about this last shalok in japji sahib from adhyatamic(spiritual) perscpective how 2nd sri guru nanak dev ji in form of sri guru angad dev ji gave adyatamic updesh to Gursikhs on this shalok.

Gursikhs forwarded their question infront of sri guru angad dev ji regarding - pavan guru paanee pitaa maataa Dharat mahat in shalok. Should we consider air as Guru?

Guru Ji replied:

Speaking from ultimate reality, Guru is chaitan/sarabvyapak roop(exist everywhere, in every being), exist in every thing.

Guru exist in air just like how air is nirlaip, how air brings nice scent in the nature, environment.. such attributes also exist in Supreme Guru..

Guru exist in water( in form of father) just like how water is free from mael(change,dirt) and how water is ever - flowing and make dirty things clean instead.. such attributes also exist in Supreme Guru.

Guru exist in earth(dharat), (mahatat)sky (in form of mother) just like how earth is ever forgiving, how sky is numb and it's in stable state- free from upadis(change) regardless how many thunderstorms, lightning does occur in sky nothing happens to sky such attributes also exist in Supreme Guru.

Guru Angad dev ji further told gursikhs: speaking personaly, for me that Guru which is chaitan/sarabvyapak roop is Sri Guru Nanak Dev Ji because wherever i see, I see Sri Guru Nanak Dev Ji Sarabvayapaik in sargun form.

Gyani ji gave example of baba sunder singh ji bhindranwale, once how once Sant Baba Bishan Singh Ji Muralewale (vidya gurdev/murshid of sant baba sunder singh ji) came across with baba sunder singh ji doing tapasaya in kapli asan(posture) head down on the earth, cross legs on the air. Baba bishan singh ji asked baba ji, what are you doing? Baba Sunder Singh Ji replied, i don't know what to do, but wherever i look i see sri guru nanak dev ji, wherever i put my feet, i see sri guru nanak dev ji, I don't know where to put my feets up. Baba Bishan Singh Ji replied, sri guru nanak dev ji is extremely pleased by your recitation of japji sahib and your deb dristhi(celestial vision) has fully opened. Sri Guru Nanak Dev ji is sarabvyapaik(exist everywhere) in your roms, veins. Sri Guru Nanak dev ji exist in air, water, earth.

divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.

Satguru is like Day(gyan da soraj- parkash- embodiment divine knowledge)

Satguru is like two types of nights( raat du-ay), one night is masaya raat(fully dark). Satguru ji bless his Sikhs* with Nirvakalap Samadhi (Non-transcedental meditation). This type of raat or state known for it's non-trascendenetal state. Second type of night is poranmassi raat(night with rays from moon, stars). Satguru ji bless his sikhs* with moon in form of bairaag(longing), stars in form of subh gun( virtues)

*Sikhs word used in this context can be both taken as beleiver in God(Nirgun)and believer in Guru Nanak Dev Ji in sargun form.

Satguru gives nourishment to his creation in form of nurses, daayae(shabad roop) in whose laps all the world is at play.

chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.

Satguru ji includes his sikhs in his court(Dharam Hadoor) and give discourse - always do Good deeds(changaaeaa) and refrain from doing bad deeds(buri-aa-ee-aa vaachai .

karmee aapo aapnee kay nayrhai kay door.

Then it's up to an individual deeds. According to their own actions, some are drawn closer, and some are driven farther away.

jinee naam Dhi-aa-i-aa ga-ay maskat ghaal.

Those who have meditated on the Naam, the Name of the Lord, and departed after having worked by the sweat of their brows

naanak tay mukh ujlay kaytee chhutee naal. ||1||

-O Nanak, their faces are radiant in the Court of the Lord, and many are saved along with them!.

Then Sikhs asked Guru ji, those many who are saved with them, are they able to get to the same state as them. Guru Ji replied yes, because when they take updesh(discourse) from them. Guru ji goes back to the shalok again and explain them antirvely arts(deeper meanings).

pavan guroo paanee pitaa maataa Dharat mahat.

When Guru Ji/Bhramgyani gives updesh(shabad) to jagiaso(learner/sikh) via pavan(vital force in the body) then sikh(jagaiso) via vital force(pavan) does simran(swas-swas/breath) on that shabad. Upon doing that Sikh(jagiaso) chit(consciouness) becomes sheetal(pure) as water and give nourishment to others as father. Then sikh(jagiaso) state becomes pure as mother and they have attributes like compassion(dya), forgiveness in their heart, they ultimately become uchaie(mahat).

divas raat du-ay daa-ee daa-i-aa khaylai sagal jagat.

Agyan(ignorance) in form of raat(night) in sikh's(jagiaso)heart transforms into divas(day/parkash/divine knowledge)

Dauy(dvaish-duality) which tries to play with the mind of sikh(jagiaso) but sikh by blessing/grace from guru/bhramgyani erase that duality.

Then sikh/jagiaso khaylai sagal jagat(destory this world view of duality) and see bhram(God) in undualistic world(advait jagat) which exist in both inside and outside of the body.

chang-aa-ee-aa buri-aa-ee-aa vaachai Dharam hadoor.

Bhramgyanis advise sikh to do Good deeds and refrain from bad deeds, dharam hadoor(dharamic attributes stays very close to them)

karmee aapo aapnee kay nayrhai kay door.

According to one's karma When Karmee comes in the shelter of Guru or Bhramgyani, they make them just like them (aapo apnee) then avastha(state) of Sikhs start perceiving that God is nor close to them nor it's far from them because bhram is sarabvayapaik(every-where).

Gyani ji said- once sikh asked Guru Ji, who is nearer and who is far from you? Guru ji said, one with bairaag virtues is near to me then one with bibek virtue is nearer to me then one with nidhasan(contemplating on discourses) is most nearest to me then (final state) one those who fully drop their egos -fully merge with me as in there is no difference between him and me. By looking at their state, we can't say they are near or far from the divine. Because they are fully infused in the divine.

jinee naam Dhi-aa-i-aa ga-ay maskat ghaal.

Those who have meditated on the Naam, the Name of the Lord, and they are free from maskat(hard penances and harsh meditations(tapayasa).

naanak tay mukh ujlay kaytee chhutee naal. ||1||

-O Nanak, their faces are radiant in this world and other world- the Court of the Lord , and they are fully free(chutee) from God's created maya(manmon) and not only that they free others as well from maya.

The End (Sampuran Samapati of this audio japji sahib katha)

I hope sangat enjoyed and learned a lot from this mahan antriv/adhyatamik(spiritual) japji sahib katha rachna by siriman 108 sant baba sunder singh ji maharaj bhindranwale later translated and simplified by Gyani thakur singh ji in audio katha. Gyani ji tried to simplify the audio katha of japji sahib as much possible so normal sangat could understand it.

I am sure i have made enough mistakes while trying to translate one language to another especially if material has adhyatamic/vedant elements in it. So Bhul Chuk Maph sangat ji. Please do ardas to Guru Maharaj for me, so guru maharaj can give me more effort(bhal) and buddhi to do translations of audio katha's of all nitneem banis in future.

VahiguroojikakhalsaVahiguroojikifateh !

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