Fear Of God

Sikh80 · #**109** (**permalink**) 13-Apr-2008, 12:45 PM

Shabad 40

Sorat'h, First Mehl, Third House:
ang 599

[Notes:The shabad deals and discusses the Grace of Lord and the concurrent concepts. it essential for achieving the ultimate goal of life. Likewise the Teachings of the Guru are also an ornament for the devotee. It is through Guru's teachings that one is blessed with naam as the darkness is dispelled by constantly and continuously pondering over the teachings.It is for this reason that Nitnem is recommended in sikhism. One has to develop the love for the lord that leads to the Fear Of God. It is with the fear of God that devotional worship or devotion is developed for the Almighty. It is through this route that we remember Him and attain the bliss. It is by taking His name or keeping Him in consciousness that one can be through the labyrinth of the worldy affairs.Ignorance lurks at the core of the objective, the outward-looking, mind thus one has to be in constant dwelling state of naam and that is the noblest of all the occupation till one is here.

shI slwmiq siB Qok aubwry gur kw sbdu vIcwry ] rhwau ] (625-17, soriT, mÚ 5)

Everything is safe and sound, as we contemplate the Word of the Guru's Shabad. ||Pause||

Sabad 40

One Universal Creator God. By The Grace Of The True Guru:
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/gurmat-vichaar/18870-fear-of-god.html
When I am pleasing to Him, then I sing His Praises.
Singing His Praises, I receive the fruits of my rewards.
The rewards of singing His Praises are obtained,
when He Himself gives them. ||1||

O my mind, through the Word of the Guru's Shabad, the treasure is obtained;this is why I remain immersed in the True Name. ||Pause||

When I awoke within myself to the Guru's Teachings,
then I renounced my fickle intellect.
When the Light of the Guru's Teachings dawned,
and then all darkness was dispelled. ||2||

When the mind is attached to the Guru's Feet,
then the Path of Death recedes.
Through the Fear of God, one attains the Fearless Lord;
then, one enters the home of celestial bliss. ||3||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870

Prays Nanak, how rare are those who reflect and understand,
the most sublime action in this world.
The noblest deed is to sing the Lord's Praises,
and so meet the Lord Himself. ||4||1||12||

Sikh80 · #**110** (**permalink**) 13-Apr-2008, 17:24 PM

In continuity with the previous post

Sikhism emphasizes Bhakti Marg or the path of devotion. It does, however, recognizes the limited value of Gyan Marg(Path of Knowledge) and Karam Marg(Path of Action). It also lays stress on the need for earning God's Grace in order to reach the spiritual goal. Sikh has the right to action but not to its results as the latter is dependent upon HIS grace. One should persuade himself that fruits of action i.e. achieving salvation as per the teachings of Sri Guru Granth Sahib Ji and assume that the result simply does not exist. Sikh should not desire any fruits and neither should he grow disillusioned with action. In any case one would get the results of Karmas in the next births/Incarnations as per the edict contained in the Sri Guru Granth Sahib Ji. On a macro level a seeker has a right to action as per the teachings, but not to its fruits. At the same time seeker/aspirant/sikh ought not to lose faith that results in doubts and duality in the performance of the duties. In other words, he should be constantly and devotedly engaged in its performance of praise of lord and devotion durimg the service of the Almighty. It has been stated that worship of the lord /worship of the one God is the only worthwhile action. The human body is meant for worship of God is pointed at more than one places in the Sri Guru Granth Sahib Ji. The significance of Naam is illustrated with some Of the quotes of Granth Sahib ji. It may not be in exact relevance but it is always good to remember Him in any manner that is possible.
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Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870

1.siqguir syivAY nwmu min vsY ivchu BRmu Bau BwgY ] (590-10, vfhMsu, mÚ 3) [Serving the True Guru, the Naam comes to abide in the mind, and doubts and fears run away.]

2.hir hir nwmu AvKdu muiK pwieAw jn nwnk suiK vsMqI ]4]12]62] (625-2, soriT, mÚ 5) [The Lord, Har, Har, has placed the medicine of the Naam into my mouth; servant Nanak abides in peace. ]

3.jgjIvn nwmu qumwrw ] (625-4, soriT, mÚ 5)[Your Name is the Life of the world.]

4.nwm ibnw nwhI ko bylI ibKu lwdI isir Bwrw ] (688-14, DnwsrI, mÚ 1)[Without the Naam, the Name of the Lord, the mortal has no friend at all; he carries loads of sin on his head.]

The Gurus believed that this life has a purpose and a goal. It offers an opportunity for self and God realization. Moreover man is responsible for his own actions. He cannot claim immunity from the results of his actions. He must therefore be very vigilant in what he does. Finally, the Sikh Scripture (Sri Guru Granth Sahib) is the perpetual Guru. This is the only religion that has given the Holy Book the status of a religious preceptor. There is no place for a living human Guru (Dehdhari) in Sikh religion.

E & O.E

Sikh80 · #**111** (**permalink**) 16-Apr-2008, 13:30 PM

Shabad 41

Sorat'h, Fourth Mehl:
ang 605

[Notes: In the following lines one has tried to offer as per sikh philosophy. I have stressed upon the significance of sangat in the spiritual journey.Sangat,however, is not the thrust of the sabad.The sabad sings the glory of the Lord. He is the doer Himself. It is He who instills the Fear in the mind of the mortals. The fear of God is developed when we Love HIM.Thus the God Himself causes all to carry out the devotional worship.He is the causes of all causes and Does everything for the Human beings.

It is for the human beings and the mortals to meditate upon Him and obtain the blessings of the Naam or sabad. We should do that is pleasing to Him. Guru sahib have stated clearly that He likes the devotional worship. One should ,therefore,always be in His meditation and sing His praises in sangat and obtain the bliss after attaining the prescribed spiritual experience.

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870
Sangat creates an atmosphere conducive to a spiritual experience. This is the first step of a process meant to alter the state of one's mind, to bring it to a state where the internal turmoil subsides for a duration. The spiritual vibrations of the in the company of sangat lift the soul to a level where it becomes capable of connecting with the divinity. It essentially prepares the person for what he has come there for. Every bit of information is thoroughly screened by our rational mind before it is accepted or rejected. But if we are to learn anything from a A Guru, the sieve has to be temporarily put away. Subliminal thoughts have to penetrate the mind in their entirety, without being filtered or diluted in any way.]

Let us have a look at the sabad.

God Himself is the balance scale, He Himself is the weigher, and He Himself weighs with the weights.He Himself is the banker, He Himself is the trader, and He Himself makes the trades.The Beloved Himself fashioned the world, and He Himself counter-balances it with a gram. ||1||

My mind meditates on the Lord, Har, Har, and finds peace.
The Name of the Beloved Lord, Har, Har, is a treasure; the Perfect Guru has made it seem sweet to me. ||Pause||

The Beloved Himself is the earth, and He Himself is the water; He Himself acts, and causes others to act.The Beloved Himself issues His Commands, and keeps the water and the land bound down.The Beloved Himself instills the Fear of God; He binds the tiger and the goat together. ||2||

The Beloved Lord Himself is the firewood, and He Himself keeps the fire within the wood.The Beloved Lord Himself, all by Himself, permeates them, and because of the Fear of God, the fire cannot burn the wood.The Beloved Himself kills and revives; all draw the breath of life, given by Him. ||3||

The Beloved Himself is power and presence; He Himself engages us in our work.As the Beloved makes me walk, I walk, as it pleases my Lord God.The Beloved Himself is the musician, and the musical instrument; servant Nanak vibrates His vibration. ||4||4||

Sikh80 · #**112** (**permalink**) 29-Apr-2008, 12:40 PM

Shabad 42
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Sorat'h, First Mehl, First House, Ashtapadees, Chau-Tukas:
ang 642

Notes: The shabad summarizes the sikh philosophy and most of the concepts are discussed/stated in the present shabad. The status of man is 'poor creature'. All that happens is as per HIs command and will.We all act as per that is pre-ordained and is inscribed on our forehead. There is but One God and we should focus on HIm and we shall get all that is pre-ordained. But He is powerful and we seek the Glance of the Grace. In the end Shabad is the Guru. There is nothing much that can be written as the shabad is self explanatory.

One Universal Creator God. By The Grace Of The True Guru:

I am not torn by duality, because I do not worship any other than the Lord; I do not visit tombs or crematoriums.
I do not enter the houses of strangers, engrossed in desire. The Naam, the Name of the Lord, has satisfied my desires.
Deep within my heart, the Guru has shown me the home of my being, and my mind is imbued with peace and poise, O Siblings of Destiny.

You Yourself are all-knowing, and You Yourself are all-seeing; You alone bestow intelligence, O Lord. ||1||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870

My mind is detached, imbued with detachment; the Word of the Shabad has pierced my mind, O my mother.
God's Light shines continually within the nucleus of my deepest self; I am lovingly attached to the Bani, the Word of the True Lord Master. ||Pause||

Countless detached renunciates talk of detachment and renunciation, but he alone is a true renunciate, who is pleasing to the Lord Master.

The Word of the Shabad is ever in his heart; he is absorbed in the Fear of God, and he works to serve the Guru.
He remembers the One Lord, his mind does not waver, and he restrains its wanderings.
He is intoxicated with celestial bliss, and is ever imbued with the Lord's Love; he sings the Glorious Praises of the True Lord. ||2||

The mind is like the wind, but if it comes to rest in peace, even for an instant, then he shall abide in the peace of the Name, O Siblings of Destiny.

His tongue, eyes and ears are imbued with Truth; O Lord, You quench the fires of desire.
In hope, the renunciate remains free of hopes; in the home of his own inner self, he is absorbed in the trance of deep meditation.
He remains content, satisfied with the charity of the Naam; he drinks in the Ambrosial Amrit with ease. ||3||
There is no renunciation in duality, as long as there is even a particle of duality.
The whole world is Yours, Lord; You alone are the Giver. There is not any other, O Siblings of Destiny.
The self-willed manmukh dwells in misery forever, while the Lord bestows greatness upon the Gurmukh.
God is infinite, endless, inaccessible and unfathomable; His worth cannot be described. ||4||
The consciousness in deep Samaadhi, the Supreme Being, the Lord of the three worlds - these are Your Names, Lord.
The creatures born into this world have their destiny inscribed upon their foreheads; they experience according to their destinies.
The Lord Himself causes them to do good and bad deeds; He Himself makes them steadfast in devotional worship.
The filth of their mind and mouth is washed off when they live in the Fear of God; the inaccessible Lord Himself blesses them with spiritual wisdom. ||5||
Only those who taste it know its sweet taste, like the mute, who eats the candy, and only smiles.
How can I describe the indescribable, O Siblings of Destiny? I shall follow His Will forever.
If one meets with the Guru, the Generous Giver, then he understands; those who have no Guru cannot understand this.
As the Lord causes us to act, so do we act, O Siblings of Destiny. What other clever tricks can anyone try? ||6||
Some are deluded by doubt, while others are imbued with devotional worship; Your play is infinite and endless.
As You engage them, they receive the fruits of their rewards; You alone are the One who issues Your Commands.
I would serve You, if anything were my own; my soul and body are Yours.
One who meets with the True Guru, by His Grace, takes the Support of the Ambrosial Naam. ||7||
He dwells in the heavenly realms, and his virtues radiantly shine forth; meditation and spiritual wisdom are found in virtue.
The Naam is pleasing to his mind; he speaks it, and causes others to speak it as well. He speaks the essential essence of wisdom.
The Word of the Shabad is his Guru and spiritual teacher, profound and unfathomable; without the Shabad, the world is insane.
He is a perfect renunciate, naturally at ease, O Nanak, whose mind is pleased with the True Lord. ||8||1||

Sikh80 · #**113** (**permalink**) 12-May-2008, 13:25 PM

ang645
Shabad 43
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870
Third Mehl:

Notes: The emphasis on shabad may be on something else. However, it is through the Fear of God that we can restrain our wandering minds that is stated to be like a camel and cannot be subdued due to the tendencies of maya. It is subdued by Guru's Grace when we instill Fear of The Almighty. His simran is the best deed that one is edicted to indulge in on a continued basis. It is through this that one comes over the ego and the duality. Fear of God is thus not an ornamental gift but a precious possession to us.

We cannot, probably, do this unless we are blessed upon.
Great are HIS ways.

The mind of the self-willed manmukh is so very stubborn; it is stuck in the love of duality.

He does not find peace, even in dreams; he passes his life in misery and suffering.
The Pandits have grown weary of going door to door, reading and reciting their scriptures; the Siddhas have gone into their trances of Samaadhi.
This mind cannot be controlled; they are tired of performing religious rituals.
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The impersonators have grown weary of wearing false costumes, and bathing at the sixty-eight sacred shrines.
They do not know the state of their own minds; they are deluded by doubt and egotism.
By Guru's Grace, the Fear of God is obtained; by great good fortune, the Lord comes to abide in the mind.
When the Fear of God comes, the mind is restrained, and through the Word of the Shabad, the ego is burnt away.
Those who are imbued with Truth are immaculate; their light merges in the Light.
Meeting the True Guru, one obtains the Name; O Nanak, he is absorbed in peace. ||2||

Sikh80 · #**114** (**permalink**) 25-May-2008, 12:57 PM

Ang 647
shabad 44

Notes: The shabad discusses one of the important state of mind that only Gurmukh or Guru oriented can achieve.The state is referred to as an ego less or without Haume. It is with this state of mind that one can attain the intuitive poise; the sahaj. It is the first step in the direction. Ego can be overcome by practicing truthfulness contentment and attaining spiritual wisdom.
Ego separates us from the divinity. Namm simran has been stated to be the remedy of all.
There are references to this state at other places in bani as well:

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jo jn mir jIvy iqn@ AMimRqu pIvy min lwgw gurmiq Bwau jIau ] (447-4, Awsw, mÚ 4)

Those humble beings who remain dead while yet alive, drink in the Ambrosial Nectar; through the Guru's Teachings, their minds embrace love for the Lord.

All this comes when the the fear of God is imprinted on the mind.
Let us look at the sabad:

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Shalok, Third Mehl:
Great men speak the teachings by relating them to individual situations, but the whole world shares in them.
One who becomes Gurmukh knows the Fear of God, and realizes his own self.
If, by Guru's Grace, one remains dead while yet alive, the mind becomes content in itself.
Those who have no faith in their own minds, O Nanak - how can they speak of spiritual wisdom? ||1||

Sikh80 · #**115** (**permalink**) 31-May-2008, 10:09 AM

shabad 45
ang 649
Third Mehl:

Notes: The shabad emphasizes, as per the understanding of the things yet attained by me, that the single most objective of this human birth is to take this soul nearer to HIM and if possible get it merged into the Almighty. One who is lost in delusion does not see the things in correct perspective.He is lost in desires and hopes and that is the progeny of reincarnations. One can Kill those by constant practice of Naam. This practice is also obtained as a gift from the Lord after understanding the Supreme being. This body is also like a field of combat and when divine forces dwells up one understands the reality and practices righteousness else the thoughts degenerates into demoniacal powers only.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870
The final clue to the mystery of the fight between these forces is seen when one has the urge to practice naam or the 'sabad'.
All these blessings are possible only when one develops the fear of the Almighty. The success belongs to the one who understands this and knows the difference between good and the bad. Victory lies in subduing matter and perceiving HIM and becoming one with the Supreme Essence.This is the only conquest or defeat after which there is neither any conquest nor defeat as the one becomes, in essence, the one with the ONE.

The fools do not know the difference between good and bad; they are deceived by their self-interests.
But if they contemplate the Word of the Shabad, they obtain the Mansion of the Lord's Presence, and their light merges in the Light.
The Fear of God is always on their minds, and so they come to understand everything.
The True Guru is pervading the homes within; He Himself blends them with the Lord.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870
O Nanak, they meet the True Guru, and all their desires are fulfilled, if the Lord grants His Grace and so wills. ||2||

Sikh80 · #**116** (**permalink**) 01-Jun-2008, 08:44 AM

Shabad46

ang686
Dhanaasaree, First Mehl:

Notes:The essence of the shabad seems to me that the intuitive poise is of essence and that one should try to attain this kind of stage. This is also called as 'sahaj'. If one attains this stage one is freed of the rebirths and cycles of transmigration and the devotee and the Lord become one.

That union with the Lord is acceptable, which is united in intuitive poise.
Thereafter, one does not die, and does not come and go in reincarnation.
The Lord's slave is in the Lord, and the Lord is in His slave.

Wherever I look, I see none other than the Lord. ||1||
The Gurmukhs worship the Lord, and find His celestial home.
Without meeting the Guru, they die, and come and go in reincarnation. ||1||Pause||

So make Him your Guru, who implants the Truth within you,
who leads you to speak the Unspoken Speech, and who merges you in the Word of the Shabad.
God's people have no other work to do;
they love the True Lord and Master, and they love the Truth. ||2||

The mind is in the body, and the True Lord is in the mind.
Merging into the True Lord, one is absorbed into Truth.
God's servant bows at His feet.
Meeting the True Guru, one meets with the Lord. ||3||

He Himself watches over us, and He Himself makes us see.
He is not pleased by stubborn-mindedness, nor by various religious robes.
He fashioned the body-vessels, and infused the Ambrosial Nectar into them;
God's Mind is pleased only by loving devotional worship. ||4||

Reading and studying, one becomes confused, and suffers punishment.
By great cleverness, one is consigned to coming and going in reincarnation.
One who chants the Naam, the Name of the Lord, and eats the food of the Fear of God
becomes Gurmukh, the Lord's servant, and remains absorbed in the Lord. ||5||

He worships stones, dwells at sacred shrines of pilgrimage and in the jungles,
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wanders, roams around and becomes a renunciate.
But his mind is still filthy - how can he become pure?
One who meets the True Lord obtains honor. ||6||

One who embodies good conduct and contemplative meditation,
his mind abides in intuitive poise and contentment, since the beginning of time, and throughout the ages.
In the twinkling of an eye, he saves millions.
Have mercy on me, O my Beloved, and let me meet the Guru. ||7||
Unto whom, O God, should I praise You?
Without You, there is no other at all.
As it pleases You, keep me under Your Will.
Nanak, with intuitive poise and natural love, sings Your Glorious Praises. ||8||2||

Sikh80 · #**117** (**permalink**) 07-Jun-2008, 21:59 PM

shabd 47
ang 721

Notes: The shabad explains the state of mind of almost all of us who have not developed the Fear of Lord. It is almost at the realization as to what we have missed that we start regretting that we have neither developed a truthful life and nor could develop the Fear of the Almighty, the causes of all causes. When Maya takes over ,as is the case with most of us, we have every tendency to forget HIM.In this state of affairs we are unable to develop the fear of Lord. The ultimate objective for the devotee is to get the state of devotional worship. The devotional worship is the result of the Love of Lord and the fear of Lord.
All these are inter-related.One has been advised to be in the state of Simran and over a passage of time one is likely to fall in love with the object of simran or the naam jap .i.e.Waheguru. Once one is blessed with this kind of Fear of God the devotion develops through the Love lo Lord.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870

Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=18870

It is through this that one understands the importance of sangat and the keertan.The company of saints/sangats/ devotees also help one to seek the Almighty. It is through the sangat that one can also get emanicipation. Thus the dwelling of fear of God is, in itself, a very precious quality.As per references in the bani , the development of fear is also due to HIS grace on the mortals. One's life is wasted if There is no Fear of Lord and one can only beg for forgiveness at the end and repent only.The Great master forgives those whom HE deems fit.

Let us have a look at the shabad.

I offer this one prayer to You; please listen to it, O Creator Lord.
You are true, great, merciful and spotless, O Cherisher Lord. ||1||
The world is a transitory place of mortality - know this for certain in your mind.
Azraa-eel, the Messenger of Death, has caught me by the hair on my head, and yet, I do not know it at all in my mind. ||1||Pause||
Spouse, children, parents and siblings - none of them will be there to hold your hand.
And when at last I fall, and the time of my last prayer has come, there shall be no one to rescue me. ||2||
Night and day, I wandered around in greed, contemplating evil schemes.
I never did good deeds; this is my condition. ||3||
I am unfortunate, miserly, negligent, shameless and without the Fear of God.
Says Nanak, I am Your humble servant, the dust of the feet of Your slaves. ||4||1||