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Found this following beautiful and blissful piece of Gyan from Gurbani by a brother gursikh on the net, which I would like to share it with the Sangat here.
 
 
 
The Meaning of Shabad Guru Surat Dhun Chela:
Holy Word as Soul Teacher

 

Bhai Sahib Kirpal Singh Gill* (Malaysia)

* World Spiritual Foundation, Kripapuri, 8 Jalan 16/5, 46350 Petaling Jaya. Kuala Lumpur. Malaysia.
E-mail: grace@world-spiritual-foundation.ong.

The Divine dynamic power or Naam Shabad is the true teacher. The Experience of its Awakening (Surat Dhun) is Discipleship (Chela). This enigmatic yet pragmatic – proverbial statement appears in the Siddh Gosht, Ramkali, Bani of the founding prophet of the Sikhs, Sri Guru Nanak Dev Ji. It consists of 73 stanzas, which mainly embody a synopsis of answers to searching questions put to the Prophet by the premier Yogic Order of the 15th century India. These answers cover a wide variety of spiritual Reality and Truth. It thus lays down in brief the central basis of true Religion and of Sikhism in particular.

As a corollary, it puts into proper perspective the prevailing beliefs and notions held by the Yogic cults of the times, who were then toting around some of their misleading views to the masses of India. As such, the Sidh Gosht (Discussion with the Sidhas) is most revealing, inspirational and elevating. It embodies primordial truths of how the Soul, the Atma of man, can claim its high heritage by aligning into rightful resonance with the Param-Atma, the Cosmic Creator.

Among a host of other equally mystical and metaphoric outpourings, "Shabad Guru Surat Dhun Chela", stands out as a cardinal Divine direction, which demands a comprehensive cognition of its true meaning and import. It is a far-reaching, penetrative and all-embracing pervasive pointer, which, when adequately understood and thereafter imbibed, opens the door to ultimate solace and salvation. We shall then need no external Master or Guru, to give us answers to our multifarious daily doubts and difficulties. Such is its importance and value, that the entire teaching of the Sri Guru Granth Sahib (S.G.G.S.) can be encapsulated into its mystical allegory. The metaphor employed in it has hitherto defied a thorough and comprehensive comprehension of its true meaning.

Let us try to unravel the mystical meaning behind this cryptic directive. Permit me to mention as a prelude, that until and unless one is already blessed with the actual experience and feeling of the profound spiritual states of ecstasy and euphoria in meaningful meditation (Simran/Bhagti), variously alluded to as Vismaat, Rangan, Kheira, Wajjad, Anand, etc., one will never be able to fully grasp and understand the Divine meaning behind this and many other such mystical utterances enshrined in our sanctified Scriptures. Until then, we will keeep on giving only literal interpretations and providing merely academic expositions, thus inadvertently and ignorantly, misleading the masses. Such renderings and dissertations, when wantonly and egoistically continued, can even reach blasphemous proportions, which perforce have to be repaid in unimaginable and hellish after-lives. Hence, it is prudent to be mindful of our present inadequacies and incompetence’s and thus wait for the ripe moment when God, through His benevolence and grace, has eventually prepared us for such an onerous task of correct Gurbani translations.

What is Shabad: The first word Shabad depending upon the context in which it occurs, can have four main connotations. They are,

(i) The Word, or Teaching of the Guru, which, in its elevated connotation, originates from God.

(ii) Through the Teaching of the Guru and /or God.

(iii) The all-pervading Divine power which percolates the entire Universe. This is also alluded to as Naam or Naam Kalla which is resident inside of man but normally in a dormant, inert state.

"Nau nidh amrit prabh ka naam, theyhee mei is kaa bisraam" (sukhmani) meaning, "The providential Naam which can bestow us with the nine Treasures and is a Nectar, is resident inside of man in a restful, dormant state".

(iv) The fourth meaning is, "the process and the actual and a vibratory experience of this awakening of Naam Kala", which under normal circumstances is usually lying sleeping, and dormant but docile in man, as brought out under (iii) above.

In the title phrase under review, this first word Shabad carries all the four meanings hretofore enumerated, but more empathetically the connotation at (iii) above, which is Naam Kala (the Holy Life Force). Additionally, it also refers to the hidden aspect of God within us, the Jeev-Atma, which has the potential of manifesting a multitudinal attribute of the Creator.

Who is Guru: This second word Guru does not require much explaining:

It simply means a Guide, a Master, someone who removes darkness, an Enlightener. But the third and fourth words, Surat dhun need careful study.

What is Surat? Just like the words Shabad Surat and also Dhun, reflect many a meaning depending upon the context in which they are employed. Surat can mean.

(i) Ordinary Consciousness.

(ii) Sub and Superconsciousness, the Budhi.

(iii) Inner superior knowledge; knowing.

(iv) Attention, Contemplation, profound Prayer/Meditation.

There is a cogent quotation from Bhai Gurdas Ji’s Varaan which uses the words Shabad and Surat in the context of the meaning enumerated above:

"Raag naad Sabkoe Sunai, Shabad Surat Samjai Veirloee" meaning.

"Each and sundry listen to melodious music (practice of praise of the Divine in devotional Bhagti); only a fortunate few can understand (imbibe and feel) the depth of such devotion".

As you will note, this quotation of Bhai Gurdas Ji is itself rather enigmatic and is replete with mystical meaning.

In the title phrase under consideration, this word, Surat reflects all the various definitions listed above, but more particularly those under (ii), (iii) and (iv).

Where Does Dhun Dwell? The word Dhun can also be used in various applications and connotations such as:

(i) Sound, Spontaneous utterance or Reaction, as referred to in the S.G.G.S. Ramakali by Guru Nanak," .... Dhun Vaajei anhad ghoeraa..."
(ii) Vibration, Trembling, Ecstatic and Euphoric Feeling and Experience.

(iii) Echo, Reverberation, Automatic Outcome, Spontaneity.

(iv) A Song or Tune’s basic central theme, as in the Science of Music (Sangeet Vidya).

In the title phrase under deliberation, this word Dhun manifests all the meanings categorised under (i), (ii) and (iii) above, but more pregnantly that listed at (ii), which is a Feeling, a religious spiritual Experience and Reaction, variously referred to as Anhad Dhun, Shabad Dhun, Akaath Kathaa, etc.

Who is Chela: The last word Chela has also here a deeper and more profound meaning than ordinarily attributed to it, which is a Disciple. In the phrase under discussion it is more akin to Discipleship or, better still, Receivership.

Having briefly explained the meaning of each word, the correct translation or interpretation of this famous proverbial but pragmatic and pithy passage, "Shabad Guru Surat Dhun Chela", would read as below :

Having laid down the possible meanings of each word in the unique quotation under review, a translation of it is herewith attempted, which perforce may yet require further elucidation:

"The potentially powerful and all-pervading Naam Kalla lying dormant within man, is our eternal and ever present Guru and Godly Guide (Shabad Guru). We become the Recipients (Cheilla, Discipleship) of its ever available guidance always from within, when it is awakened into a vibrant, ecstatic and euphoric feeling and experience in effortless spontaneity (Surat Dhun)".

The above translation although appearing as a fairly detailed interpretation, would still require further clarification to render it more readable and understandable to an average Gursikh’ most of whom are still neophytes into the deeper spiritual insights of Gurbani.

Naam and Shabad – As Manifest Divinity

Before we can delve deeply into Gurbani, we must, first and foremost, get established in our minds that on most occasions where the word Naam appears in the Gurbani, it does not connote a mere name of God, but a tangible entity, and a power-house of a tremendously potent and powerful source of all-pervading energy, normally lying still, dormant and inert in man. The following passages from the Sukhamani Sahib will make this point clear.

"Naam kei dhaarei agaas pathaal. Naam thei dhaarei sagal akaar. Naam kei dhaarei pureiaan sabh bhavan" meaning :-

"All the planets, whole Galaxies and the entire Cosmos is created and subsequently supported and sustained in their proper and precise orbits, by the Divine Power of Naam".

Again, it is recorded, towards the end of the formal Sikh Ardaas, "Nanak Naam Chadhthee Kellaah, Terei Bhanei Sarbat Thaa Bhellaa".
We have seldom, if ever, suspected that in this daily prayer/ardaas of the Sikhs, that Naam is succinctly defined directly as a Chardee Kalla, a Power House of limitless Energy that is never depleted but is ever in ascendancy, i.e. always self-replenishing and exuberant, which only God, the primordial Creator can actuate.

The Awakening of Consciousness:

As already pointed out under the third attribute of Shabad above, Naam is also resident inside of man, but normally existing in an inert and dormant state. This can be awakened but only through God’s Grace and Benevolence, after we adopt a stance of total, utter and unconditional surrender / submission to the depths of the Divine within, during our meditation moments in meaningful worship. This is corroborated in the SGGS as follows:

Page 268: "Asthir Bhagti Sadh ki Saran, Nanak jap jap jeevai Har kei Charan" - meaning:

"The highest form of meditation (Bhagti) is carried out by completely surrendering oneself to God. Nanak liveth by worshipping submissively in a totally surrendered state".

Please note that "Saad" here does not mean a Sadhu or a Saint, but God Himself, and since God, the formless all-pervading presence, cannot have any feet, "Har Ke charan" also alludes to surrender in complete submission.

SGGS Page 754:

"Har Ki Bhagti Sadh rung raatei, houmei vichoen jaallei", meaning

"Meditation (Bhagti) actuated by God is always accompanied by a feeling of ecstasy and a reaction (rung raatei) when the egoistic and other such self-willed tendencies are exterminated".

The Arousal of Surat(i):

When this all important charismatic commodity of the (Naam Kalla) is awakened from its state of slumber (Bisraam), it must leave behind in its wake, a tell-tale sign and an ecstatic experience. How could it be that when this great sleeping giant (Naam Kalla) is aroused and awakened inside of us, that we will not receive any sort of feeling and experience? Surely, we must! If inspite of our many holistic efforts, there occurs none of the prescribed experiences, as copiously described in our Sanctified Scriptures, then we can be certain that it has indeed not yet been stirred into the requisite - and much sought-after -awakening, variously termed as Naam Rung, Naam Rus, Naam daan (Gift of the awakened Naam), Naam Praaptee, Naam melai ("Nanak Naam melai Taan Jiwaan, Tan mun theewei Hariaah") – This is the last sentence in SGGS on Page 1429 meaning:

"Only when I received this Gift of the awakened Naam, can I be considered as really alive and living, resulting in my Body/Mind complex blooming in radiance".

SGGS Page 279: "Naam rung sarab sukh hoei. Bud-bhagee kesai prapat hoei", meaning:
"The experience of the arousal of Naam Power gives complete peace and solace, but only the fortunate few can attain this high state".

The dire need for the "Naam Rung", the awakening in ecstasy of this Holy Life Force, is further emphasised in the next quotation which we regularly recite in our morning obligatory prayers, without paying any heed to its importance and, least of all, how to go about imbibing its Truth!

SGGS Page 4 (Japji Sahib):

"Bhareeai mutt pappaan kai sung. Oh dhopai nawai (naam) kai rung" - meaning:

"When our mind and being are polluted brimful by sinful activities, this is cleansed and purified through a vibrant stirring of the awakened Naam power (in meditation)".

It is only when the holy word (Shabad) within us has been stirred into an awakening that we are able to communicate meaningfully with the Divine centre, the Shabad Guru within us, which is the direct representative of the Param-Atma, the all-knowing aspect of our Being. He will then provide us with answers and solutions to any question or doubt which we need to pose to it.

The modus operandi of such sanctified and charismatic communication is through the vehicle of an ecstatic experience (Surat Dhun), similar to what we may have been used to receiving, in our usual Simran-Bhagti (Meditation) sessions. The more sensitivity we have been gifted to experience, during these mystical higher states of altered consciousness (Surat Dhun), the more accurately will we begin to receive the desired answers.
These could manifest into a variety of vibrant and dynamic modes, including physical, mental, visual (visions), auditory (Sunanaa), vocal (Akath Kathaa), Sensory, i.e. through all our other supplementary senses, which our body-mind complex is capable of responding to.

Through all these responses we assume the metaphoric receivership role of a Cheillaah. This is how the Master, the Shabad Guru, the motivating Naam Power within us, becomes the internal Guide and how our recipient and responsive aspect, assumes the Discipleship (Cheillaah) through the all important link of a sensitised Surat Dhun.

This is similar to the Guru-Cheillaah relationship, where the Guru is the Giver and the Cheillaah, the Disciple is usually the Receiver. We are then able to claim our high heritage bestowed upon us by the Creator, and thence, we do not have to seek any external Guru or Guide, because we have, at long last ,found Him resplendent within our own noble being. Then the search stops, for we begin to become recipients of bountiful blessings of the awakened Shabad, the Divine Guru within us. You may now turn back to the "True Translation" appended above, to grasp and comprehend its fuller meaning and thus appreciate its importance.

 

Sat Sree Akal.

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A small mahima of beant  Wahiguru Akal Purukh.-

Aiso Dhanee guvind hamaaraa

Raag Bhairao, Panchvee Patshahee Dhan Dhan Guru Arjun Dev Maharaj:

 

koit ibsn kIny Avqwr ]
kot bisan keenay avtaar.
He created millions of incarnations of Vishnu.

koit bRhmMf jw ky DRmswl ]
kot barahmand jaa kay Dharamsaal.
He created millions of universes as places to practice righteousness.

koit mhys aupwie smwey ]
kot mahays upaa-ay samaa-ay.
He created and destroyed millions of Shivas.

koit bRhmy jgu swjx lwey ]1]
kot barahmay jag saajan laa-ay. ||1||
He employed millions of Brahmas to create the worlds. ||1||

AYso DxI guivMdu hmwrw ]
aiso Dhanee guvind hamaaraa.
Such is my Lord and Master, the Lord of the Universe.

brin n swkau gux ibsQwrw ]1] rhwau ]
baran na saaka-o gun bisthaaraa. ||1|| rahaa-o.
I cannot even describe His Many Virtues. ||1||Pause||

koit mwieAw jw kY syvkwie ]
kot maa-i-aa jaa kai sayvkaa-ay.
Millions of Mayas are His maid-servants.

koit jIA jw kI ishjwie ]
kot jee-a jaa kee sihjaa-ay.
Millions of souls are His beds.

koit aupwrjnw qyrY AMig ]
kot upaarjanaa tayrai ang.
Millions of universes are the limbs of His Being.

koit Bgq bsq hir sMig ]2]
kot bhagat basat har sang. ||2||
Millions of devotees abide with the Lord. ||2||

koit CqRpiq krq nmskwr ]
kot chhatarpat karat namaskaar.
Millions of kings with their crowns and canopies bow before Him.

koit ieMdR TwFy hY duAwr ]
kot indar thaadhay hai du-aar.
Millions of Indras stand at His Door.

koit bYkuMT jw kI idRstI mwih ]
kot baikunth jaa kee daristee maahi.
Millions of heavenly paradises are within the scope of His Vision.

koit nwm jw kI kImiq nwih ]3]
kot naam jaa kee keemat naahi. ||3||
Millions of His Names cannot even be appraised. ||3||

koit pUrIAq hY jw kY nwd ]
kot pooree-at hai jaa kai naad.
Millions of celestial sounds resound for Him.

koit AKwry cilq ibsmwd ]
kot akhaaray chalit bismaad.
His Wondrous Plays are enacted on millions of stages.

koit skiq isv AwigAwkwr ]
kot sakat siv aagi-aakaar.
Millions of Shaktis and Shivas are obedient to Him.

koit jIA dyvY AwDwr ]4]
kot jee-a dayvai aaDhaar. ||4||
He gives sustenance and support to millions of beings. ||4||

koit qIrQ jw ky crn mJwr ]
kot tirath jaa kay charan majhaar.
In His Feet are millions of sacred shrines of pilgrimage.

koit pivqR jpq nwm cwr ]
kot pavitar japat naam chaar.
Millions chant His Sacred and Beautiful Name.

koit pUjwrI krqy pUjw ]
kot poojaaree kartay poojaa.
Millions of worshippers worship Him.

koit ibsQwrnu Avru n dUjw ]5]
kot bisthaaran avar na doojaa. ||5||
Millions of expanses are His; there is no other at all. ||5||

koit mihmw jw kI inrml hMs ]
kot mahimaa jaa kee nirmal hans.
Millions of swan-souls sing His Immaculate Praises.

koit ausqiq jw kI krq bRhmMs ]
kot ustat jaa kee karat barahmans.
Millions of Brahma's sons sing His Praises.

koit prlau Epiq inmK mwih ]
kot parla-o opat nimakh maahi.
He creates and destroys millions, in an instant.

koit guxw qyry gxy n jwih ]6]
kot gunaa tayray ganay na jaahi. ||6||
Millions are Your Virtues, Lord - they cannot even be counted. ||6||

koit igAwnI kQih igAwnu ]
kot gi-aanee katheh gi-aan.
Millions of spiritual teachers teach His spiritual wisdom.

koit iDAwnI Drq iDAwnu ]
kot Dhi-aanee Dharat Dhi-aan.
Millions of meditators focus on His meditation.

koit qpIsr qp hI krqy ]
kot tapeesar tap hee kartay.
Millions of austere penitents practice austerities.

koit munIsr muoin mih rhqy ]7]
kot muneesar mon meh rahtay. ||7||
Millions of silent sages dwell in silence. ||7||

Aivgq nwQu Agocr suAwmI ] pUir rihAw Gt AMqrjwmI ]
avigat naath agochar su-aamee. poor rahi-aa ghat antarjaamee.
Our Eternal, Imperishable, Incomprehensible Lord and Master, the Inner-knower, the Searcher of hearts, is permeating all hearts.

jq kq dyKau qyrw vwsw ]
jat kat daykh-a-u tayraa vaasaa.
Wherever I look, I see Your Dwelling, O Lord.

nwnk kau guir kIE pRgwsw ]8]2]5]
naanak ka-o gur kee-o pargaasaa. ||8||2||5||
The Guru has blessed Nanak with enlightenment.

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Edited by harsharan000
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Visar naahee ayvad daatay

 

We ask for many things from our Sachay Patshah Akal Purukh, and He bountifully satisfies our desires.

This may be our reason of pain and sorrow, and our continuity in the wheel of 84.

But Dhan Dhan Satguru Sachaya Patshah Guru Arjun Dev Maharaj, tells us in His following bachans below, what to really ask from Him.

saa buDh deejai jit visrahi naahee.
Give me that state of mind, by which I may not forget You.

saa mat deejai jit tuDh Dhi-aa-ee.
Give me that understanding, by which I may meditate on You.

And, when He grants this our sincere Ardaas at His Lotus Feet, something extraordinary  takes place within us:

saas saas tayray gun gaavaa ot naanak gur charnaa jee-o.
I sing Your Glorious Praises with each and every breath. Nanak takes the Support of the Guru's Feet.

We start singing His wadeeayee, and get His sarnagatee, by placing ourselves at His Lotus Feet.

 

Sat Sree Akal.

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  WADEE WADEEAYEE

OF THE ONLY ONE 

 BEANT

WAHEGURU AKAL PURUKH

 

 
मारू महला १ ॥
maaroo mehalaa 1 |
Maaroo, First Mehla:
 
अरबद नरबद धुंधूकारा ॥
arabadh narabadh dhundhookaaraa |
For endless eons, there was only utter darkness.
 
धरणि न गगना हुकमु अपारा ॥
dharan n gaganaa hukam apaaraa |
There was no earth or sky; there was only the infinite Command of His Hukam.
 
ना दिनु रैनि न चंदु न सूरजु सुंन समाधि लगाइदा ॥१॥
naa dhin rain n chandh n sooraj sunn samaadh lagaaeidhaa |1|
There was no day or night, no moon or sun; God sat in primal, profound Samaadhi. ||1||
 
खाणी न बाणी पउण न पाणी ॥
khaanee n baanee poun n paanee |
There were no sources of creation or powers of speech, no air or water.
 
ओपति खपति न आवण जाणी ॥
oupath khapath n aavan jaanee |
There was no creation or destruction, no coming or going.
 
खंड पताल सपत नही सागर नदी न नीरु वहाइदा ॥२॥
khandd pathaal sapath nehee saagar nadhee n neer vehaaeidhaa |2|
There were no continents, nether regions, seven seas, rivers or flowing water. ||2||
 
ना तदि सुरगु मछु पइआला ॥
naa thadh surag mash paeiaalaa |
There were no heavenly realms, earth or nether regions of the underworld.
 
दोजकु भिसतु नही खै काला ॥
dhojak bhisath nehee khai kaalaa |
There was no heaven or hell, no death or time.
 
नरकु सुरगु नही जंमणु मरणा ना को आइ न जाइदा ॥३॥
narak surag nehee janman maranaa naa ko aae n jaaeidhaa |3|
There was no hell or heaven, no birth or death, no coming or going in reincarnation. ||3||
 
ब्रहमा बिसनु महेसु न कोई ॥
brehamaa bisan mehaes n koee |
There was no Brahma, Vishnu or Shiva.
 
avar n dheesai eaeko soee |
No one was seen, except the One Lord.
 
नारि पुरखु नही जाति न जनमा ना को दुखु सुखु पाइदा ॥४॥
naar purakh nehee jaath n janamaa naa ko dhukh sukh paaeidhaa |4|
There was no female or male, no social class or caste of birth; no one experienced pain or pleasure. ||4||
 
ना तदि जती सती बनवासी ॥
naa thadh jathee sathee banavaasee |
There were no people of celibacy or charity; no one lived in the forests.
 
ना तदि सिध साधिक सुखवासी ॥
naa thadh sidh saadhik sukhavaasee |
There were no Siddhas or seekers, no one living in peace.
 
जोगी जंगम भेखु न कोई ना को नाथु कहाइदा ॥५॥
jogee jangam bhaekh n koee naa ko naath kehaaeidhaa |5|
There were no Yogis, no wandering pilgrims, no religious robes; no one called himself the master. ||5||
 
जप तप संजम ना ब्रत पूजा ॥
jap thap sanjam naa brath poojaa |
There was no chanting or meditation, no self-discipline, fasting or worship.
 
ना को आखि वखाणै दूजा ॥
naa ko aakh vakhaanai dhoojaa |
No one spoke or talked in duality.
 
आपे आपि उपाइ विगसै आपे कीमति पाइदा ॥६॥
aapae aap oupaae vigasai aapae keemath paaeidhaa |6|
He created Himself, and rejoiced; He evaluates Himself. ||6||
 
ना सुचि संजमु तुलसी माला ॥
naa such sanjam thulasee maalaa |
There was no purification, no self-restraint, no malas of basil seeds.
 
गोपी कानु न गऊ गुोआला ॥
gopee kaan n goo guoaalaa |
There were no Gopis, no Krishna, no cows or cowherds.
 
तंतु मंतु पाखंडु न कोई ना को वंसु वजाइदा ॥७॥
thanth manth paakhandd n koee naa ko vans vajaaeidhaa |7|
There were no tantras, no mantras and no hypocrisy; no one played the flute. ||7||
 
करम धरम नही माइआ माखी ॥
karam dharam nehee maaeiaa maakhee |
There was no karma, no Dharma, no buzzing fly of Maya.
 
जाति जनमु नही दीसै आखी ॥
jaath janam nehee dheesai aakhee |
Social class and birth were not seen with any eyes.
 
ममता जालु कालु नही माथै ना को किसै धिआइदा ॥८॥
mamathaa jaal kaal nehee maathai naa ko kisai dhiaaeidhaa |8|
There was no noose of attachment, no death inscribed upon the forehead; no one meditated on anything. ||8||
 
निंदु बिंदु नही जीउ न जिंदो ॥
nindh bindh nehee jeeo n jindho |
There was no slander, no seed, no soul and no life.
 
ना तदि गोरखु ना माछिंदो ॥
naa thadh gorakh naa maashindho |
There was no Gorakh and no Maachhindra.
 
ना तदि गिआनु धिआनु कुल ओपति ना को गणत गणाइदा ॥९॥
naa thadh giaan dhiaan kul oupath naa ko ganath ganaaeidhaa |9|
There was no spiritual wisdom or meditation, no ancestry or creation, no reckoning of accounts. ||9||
 
वरन भेख नही ब्रहमण खत्री ॥
varan bhaekh nehee brehaman khathree |
There were no castes or social classes, no religious robes, no Brahmin or Kh'shaatriya.
 
देउ न देहुरा गऊ गाइत्री ॥
dhaeo n dhaehuraa goo gaaeithree |
There were no demi-gods or temples, no cows or Gaayatri prayer.
 
होम जग नही तीरथि नावणु ना को पूजा लाइदा ॥१०॥
hom jag nehee theerath naavan naa ko poojaa laaeidhaa |10|
There were no burnt offerings, no ceremonial feasts, no cleansing rituals at sacred shrines of pilgrimage; no one worshipped in adoration. ||10||
 
ना को मुला ना को काजी ॥
naa ko mulaa naa ko kaajee |
There was no Mullah, there was no Qazi.
 
ना को सेखु मसाइकु हाजी ॥
naa ko saekh masaaeik haajee |
There was no Shaykh, or pilgrims to Mecca.
 
रईअति राउ न हउमै दुनीआ ना को कहणु कहाइदा ॥११॥
reeath raao n houmai dhuneeaa naa ko kehan kehaaeidhaa |11|
There was no king or subjects, and no worldly egotism; no one spoke of himself. ||11||
 
भाउ न भगती ना सिव सकती ॥
bhaao n bhagathee naa siv sakathee |
There was no love or devotion, no Shiva or Shakti - no energy or matter.
 
साजनु मीतु बिंदु नही रकती ॥
saajan meeth bindh nehee rakathee |
There were no friends or companions, no semen or blood.
 
आपे साहु आपे वणजारा साचे एहो भाइदा ॥१२॥
aapae saahu aapae vanajaaraa saachae eaeho bhaaeidhaa |12|
He Himself is the banker, and He Himself is the merchant. Such is the Pleasure of the Will of the True Lord. ||12||
 
बेद कतेब न सिंम्रिति सासत ॥
baedh kathaeb n sinmrith saasath |
There were no Vedas, Korans or Bibles, no Simritees or Shaastras.
 
पाठ पुराण उदै नही आसत ॥
paath puraan oudhai nehee aasath |
There was no recitation of the Puraanas, no sunrise or sunset.
 
कहता बकता आपि अगोचरु आपे अलखु लखाइदा ॥१३॥
kehathaa bakathaa aap agochar aapae alakh lakhaaeidhaa |13|
The Unfathomable Lord Himself was the speaker and the preacher; the unseen Lord Himself saw everything. ||13||
 
जा तिसु भाणा ता जगतु उपाइआ ॥
jaa this bhaanaa thaa jagath oupaaeiaa |
When He so willed, He created the world.
 
बाझु कला आडाणु रहाइआ ॥
baajh kalaa aaddaan rehaaeiaa |
Without any supporting power, He sustained the universe.
 
ब्रहमा बिसनु महेसु उपाए माइआ मोहु वधाइदा ॥१४॥
brehamaa bisan mehaes oupaaeae maaeiaa mohu vadhaaeidhaa |14|
He created Brahma, Vishnu and Shiva; He fostered enticement and attachment to Maya. ||14||
 
विरले कउ गुरि सबदु सुणाइआ ॥
viralae ko gur sabadh sunaaeiaa |
How rare is that person who listens to the Word of the Guru's Shabad.
 
करि करि देखै हुकमु सबाइआ ॥
kar kar dhaekhai hukam sabaaeiaa |
He created the creation, and watches over it; the Hukam of His Command is over all.
 
खंड ब्रहमंड पाताल अरंभे गुपतहु परगटी आइदा ॥१५॥
khandd brehamandd paathaal aranbhae gupathahu paragattee aaeidhaa |15|
He formed the planets, solar systems and nether regions, and brought what was hidden to manifestation. ||15||
 
ता का अंतु न जाणै कोई ॥
thaa kaa anth n jaanai koee |
No one knows His limits.
 
पूरे गुर ते सोझी होई ॥
poorae gur thae sojhee hoee |
This understanding comes from the Perfect Guru.
 
नानक साचि रते बिसमादी बिसम भए गुण गाइदा ॥१६॥३॥१५॥
naanak saach rathae bisamaadhee bisam bheae gun gaaeidhaa |16|3|15|
O Nanak, those who are attuned to the Truth are wonderstruck; singing His Glorious Praises, they are filled with wonder.
 
WAH E GURU     WAH E GURU    WAH E GURU   WAH E GURU  WAH E GURU
Edited by harsharan000
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Edited by harsharan000
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What is karma, how does it work, and how can it be erased?

 

Karma is the cosmic law of action and reaction.

Under its control, we souls in the material world, reap good or bad results according to each act we perform.

Karmic reactions include not only things that happen to us, but such things as our health, wealth, intelligence, physical appearance, and social status, as well as our personalities and inclinations.

While we have some freedom to choose our current acts, our choices are influenced by our natures, or personalities, which have developed from our previous actions. For example, good choices tend to make us good persons who make further good choices.

The law of karma begins to act upon us, when we desire to enjoy separately from Wahiguru, and it locks us into an endless cycle of births and deaths.

Each action begets a reaction, that begets another action, and so on.

Whether the reactions are good or bad, we must repeatedly accept new bodies for the reactions to play out.

And each lifetime in a material body, means unavoidable miseries, such as disease, old age, and death.

While the Bani tells us, that the only truly beneficial course of actions or karam, is to perform such spiritual acts, that can gain us freedom from the bonds of karma.

Spiritual acts, such as sewa and love for Wahiguru, are the essence of Bhakti.

They awaken our innate love for Wahiguru, and destroy our desires to enjoy separately from Him, which is the root of our karmic bondage.

And true sewa or love of Wahiguru, is churned through His Simran, which detaches us from all mayavee creation, and attaches our surtee to His Lotus Feet.

The Bani says: Prabh ka Simran, garb na baseh.

His Simran is the highest and only true bhakti.

Sat Sree Akal.

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On 21/05/2017 at 9:57 AM, harsharan000 said:

Who is Guru: This second word Guru does not require much explaining:

It simply means a Guide, a Master, someone who removes darkness, an Enlightener. But the third and fourth words, Surat dhun need careful study.
 

This is the word that requires the most explanation.  The vedant school wants others to believe the Guru is a guide, and a master. Which can be anyone, even animals. Look at Gurbani and the most important aspect is the Guru along with Vaheguru.  Sri Anand sahib says the vedas has the Naam but Naam cannot be obtained from them.  Why can't Naam be obtained from the vedas?  Because they don't know Shabad Guru, Sri Guru Granth Sahib ji.  The vedant school students have been searching deep inside of them for 1000 of years and none of them came to receive Naam. All their 4 ways amount to nothing. This includes devi and devta who the vedant school worships.  No amount of searching inside will lead anyone to Naam without the True Guru.  

The people of this world are lost because they are misled on who the Guru is.  This is the biggest problem we have in the world.  When people start to know who the True Guru is they will follow the teachings because the Guru and the t4teachings are one.  

If I learned anything from Gursikhs, its to always direct anyone to Sri Guru Granth Sahib ji.  Never speak your own words.  Tell the person to learn from Sri Guru Granth Sahib ji.  Instead the above article says......look at me, pay attention to me, I have the answer.  This reminds me of watching Vedanta school teachers teach their non sense.  They want all the attention.  Gurbani is the opposite, praising Vaheguru and True Guru always and on every Ang.  The praise of the Guru is so sweet to Gurmukhs.  The praise of the Guru is all they want.  How do we praise the Guru, by singing about his attributes, understanding his teachings, and praising his actions.    

Edited by Akalifauj

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3 hours ago, harsharan000 said:

What is karma, how does it work, and how can it be erased?

 

Karma is the cosmic law of action and reaction.

 

Under its control, we souls in the material world, reap good or bad results according to each act we perform.

 

Karmic reactions include not only things that happen to us, but such things as our health, wealth, intelligence, physical appearance, and social status, as well as our personalities and inclinations.

 

While we have some freedom to choose our current acts, our choices are influenced by our natures, or personalities, which have developed from our previous actions. For example, good choices tend to make us good persons who make further good choices.

 

The law of karma begins to act upon us, when we desire to enjoy separately from Wahiguru, and it locks us into an endless cycle of births and deaths.

 

Each action begets a reaction, that begets another action, and so on.

Whether the reactions are good or bad, we must repeatedly accept new bodies for the reactions to play out.

And each lifetime in a material body, means unavoidable miseries, such as disease, old age, and death.

 

While the Bani tells us, that the only truly beneficial course of actions or karam, is to perform such spiritual acts, that can gain us freedom from the bonds of karma.

 

Spiritual acts, such as sewa and love for Wahiguru, are the essence of Bhakti.

 

They awaken our innate love for Wahiguru, and destroy our desires to enjoy separately from Him, which is the root of our karmic bondage.

 

And true sewa or love of Wahiguru, is churned through His Simran, which detaches us from all mayavee creation, and attaches our surtee to His Lotus Feet.

 

The Bani says: Prabh ka Simran, garb na baseh.

 

His Simran is the highest and only true bhakti.

 

 

Sat Sree Akal.

Free will under influence of anything is no free choice.  Free to choose mean an independent choice and not influenced in anyway by Vaheguru.  If such choice exist, which it doesn't, Vaheguru would not be all knowing or all doing.  If karma can be erased, it is a show of how Vaheguru can't make a perfect karma system.  Karma cannot be erased.  Nor can it be changed.  So what happens when a person turns to Guru Sahib and leaves karma.  He was meant to turn at that point to Guru Sahib.  Only Guru Sahib can put anyone on the path.  No one by free choice can be put on the path.  When a person who turned to Guru Sahib falls back into bad acts, he has according to hukam.  Vaheguru created this perfect world and in the same instant set out the perfect path and set everyone perfectly on the path of life.  Vaheguru is perfect and nothing of his perfect karma system needs to be changed or erased.  Always thank Vaheguru for the second he allows you to repeat his name.  

Anyone trying to sell religion by saying a person has free will is selling you useless info.  Vaheguru chooses, acts, and completes.  Vaheguru does all.  

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On 31/7/2017 at 3:03 AM, Akalifauj said:

Free will under influence of anything is no free choice.  

There are many occasions when one commits actions under the effects of drugs or alcohol for example, or under the influence of parents, friends or be it any other situation, but it is up to one, to do it, or not do it.

 

Quote

Free to choose mean an independent choice and not influenced in anyway by Vaheguru.  

The freedom of choosing what to do, is not at all what you interpret about, but related to our daily actions, in being good and doing good. Forget mukti for a moment, which is far from the scene for nobody is talking about it yet, neither it is got by good karam.

So yes, freedom to choose one´s action exists, and it is only common sense, for one can not plant chillies and expect to reap apples for example. If the sun is in front of you, but you refuse to look at it´s light and benefit from it, like the bats do, then of course one shall remain in the darkness. The Bani says: aapay bheejeh aapay khae.

For example, when it rains, you may wish to walk or dance in the rain, or you may wish to open an umbrella and walk out. That is your free will. Nobody is influencing you neither forcing you.

In a similar way, Wahiguru never ever forces anything on anybody.

 

 

Quote

If such choice exist, which it doesn't, Vaheguru would not be all knowing or all doing.  

As per the above example, such free choice does exist, and at the same time yet Wahiguru knows everything, otherwise that being maybe called devi, devtay, or give it any name, but not Waheguru

 

Quote

If karma can be erased, it is a show of how Vaheguru can't make a perfect karma system.

 Of course Wahiguru has made a perfect karma system, that is why it is as said above: aapay beejay aapay khae. The karma system is as perfect, just as by planting chillies you will reap chillies. This is perfection of karam also, this is perfection of Wahiguru, not one´s own limited manmat.

 

Karma cannot be erased.  Nor can it be changed.

. Repeat His Name, and you shall not be born into a mother´s womb again.Prabh ka Simran, garb na baseh. The destiny karma of one´s present life can not be erased. But the store karma of each one of us, from where each time some karma is taken for a new life, that can surely be erased.

So you see, His Simran, erases that store house karma, thus one is not born again, and with the Shabad Guru, one goes back to merge in Wahiguru.

 

 

So what happens when a person turns to Guru Sahib and leaves karma.  He was meant to turn at that point to Guru Sahib.  Only Guru Sahib can put anyone on the path.  

One does not leave karma, for as long as one is here, one can not live without creating karma, but yes, that much we can always do, in doing and being good. 

And I agree that, without his grace, nothing is possible, and He showers His grace, when He sees one acts according to the divine virtues such as humility, purity, and goodness towards others.

 

No one by free choice can be put on the path.  

Once again, free choice mentioned above, is for doing/being good or bad, not to walk on the path which leads to Him.

 

When a person who turned to Guru Sahib falls back into bad acts, he has according to hukam.  

Here I do not agree, for Guru Sahib´s Hukum is always for us to return back to Him, if someone falls back as you say, it is by the mind´s influence, or call it manmat, which does not want the surtee to go back Home.

 

Vaheguru created this perfect world and in the same instant set out the perfect path and set everyone perfectly on the path of life.  

Only Sach Khand is perfect, below it, all mayavee creation is imperfect. If this world was perfect, why go back to Him or what was the need for Him to come at our level as Guru Sahiban and give the gyan of gurmat?

 

Vaheguru is perfect and nothing of his perfect karma system needs to be changed or erased.  

Waheguru is perfect, there is no doubt about it, neither the karma system has to be changed, we are just guests here , we have no right to change any system, but yes, that much is required from us, to behave properly. So we have to be selective by doing good and not doing bad, thus our karmas have to be changed from bad to good, not the system created by Wahiguru.

He knows we are weak, we can hardly do good, that is why He being all Dayalu, gave us the support of His Name, to erase our stored karmas, since we left his home and stepped this mayavee creation.

If we could not erase our stored karmas, we would be cursed to be away forever from Him, but due to His infinite mercy and love for us, He gave us the support of His Name, to erase, to burn all our stored karma, become immaculate, become spotless and thus become fit to merge in Him.

 

 

Always thank Vaheguru for the second he allows you to repeat his name.

True.But not only for repeating His Name, but keep saying: shukur hae tera Wahiguru Sachay Patshah at eact step, at each inhalation or exhalation of our breathing

 

 

Quote

Anyone trying to sell religion by saying a person has free will is selling you useless info.  

Nobody is talking of selling religion by free will, but that do and be good above all, and do ardaas to Him to bless you to repeat His Name. 

 

Quote

Vaheguru chooses, acts, and completes.  

I would rather say: Waheguru wishes and so it happens, that is Hukum

 

Vaheguru does all.  

 That is why He is known also as : Karta Purukh .

 

 

Edited by harsharan000
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