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20-02-2008, 12:17 PM
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This was the shabad. Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion.
ਕਰਮ ਕਰਤੂਤਿ ਬੇਲਿ ਬਿਸਥਾਰੀ ਰਾਮ ਨਾਮੁ ਫਲੁ ਹੂਆ ॥
karam karathooth bael bisathhaaree raam naam fal hooaa ||
The vine of good actions and character has spread out, and it bears the fruit of the Lord's Name.
ਤਿਸੁ ਰੂਪੁ ਨ ਰੇਖ ਅਨਾਹਦੁ ਵਾਜੈ ਸਬਦੁ ਨਿਰੰਜਨਿ ਕੀਆ ॥੧॥
this roop n raekh anaahadh vaajai sabadh niranjan keeaa ||1||
The Name has no form or outline; it vibrates with the unstruck Sound Current; through the Word of the Shabad, the Immaculate Lord is revealed. ||1||
ਕਰੇ ਵਖਿਆਣੁ ਜਾਣੈ ਜੇ ਕੋਈ ॥
karae vakhiaan jaanai jae koee ||
One can speak on this only when he knows it.
ਅੰਮ੍ਰਿਤੁ ਪੀਵੈ ਸੋਈ ॥੧॥ ਰਹਾਉ ॥
anmrith peevai soee ||1|| rehaao ||
He alone drinks in the Ambrosial Nectar. ||1||Pause||
ਜਿਨ੍ਹ੍ਹ ਪੀਆ ਸੇ ਮਸਤ ਭਏ ਹੈ ਤੂਟੇ ਬੰਧਨ ਫਾਹੇ ॥
jinh peeaa sae masath bheae hai thoottae bandhhan faahae ||
Those who drink it in are enraptured; their bonds and shackles are cut away.
ਜੋਤੀ ਜੋਤਿ ਸਮਾਣੀ ਭੀਤਰਿ ਤਾ ਛੋਡੇ ਮਾਇਆ ਕੇ ਲਾਹੇ ॥੨॥
jothee joth samaanee bheethar thaa shhoddae maaeiaa kae laahae ||2||
When one's light blends into the Divine Light, then the desire for Maya is ended. ||2||
ਸਰਬ ਜੋਤਿ ਰੂਪੁ ਤੇਰਾ ਦੇਖਿਆ ਸਗਲ ਭਵਨ ਤੇਰੀ ਮਾਇਆ ॥
sarab joth roop thaeraa dhaekhiaa sagal bhavan thaeree maaeiaa ||
Among all lights, I behold Your Form; all the worlds are Your Maya.
ਰਾਰੈ ਰੂਪਿ ਨਿਰਾਲਮੁ ਬੈਠਾ ਨਦਰਿ ਕਰੇ ਵਿਚਿ ਛਾਇਆ ॥੩॥
raarai roop niraalam baithaa nadhar karae vich shhaaeiaa ||3||
Among the tumults and forms, He sits in serene detachment; He bestows His Glance of Grace upon those who are engrossed in the illusion. ||3||
ਬੀਣਾ ਸਬਦੁ ਵਜਾਵੈ ਜੋਗੀ ਦਰਸਨਿ ਰੂਪਿ ਅਪਾਰਾ ॥
beenaa sabadh vajaavai jogee dharasan roop apaaraa ||
The Yogi who plays on the instrument of the Shabad gains the Blessed Vision of the Infinitely Beautiful Lord.
ਸਬਦਿ ਅਨਾਹਦਿ ਸੋ ਸਹੁ ਰਾਤਾ ਨਾਨਕੁ ਕਹੈ ਵਿਚਾਰਾ ॥੪॥੮॥
sabadh anaahadh so sahu raathaa naanak kehai vichaaraa ||4||8||
He, the Lord, is immersed in the Unstruck Shabad of the Word, says Nanak, the humble and meek. ||4||8||
Guru Naanak Dev
Ang 351 __________________ ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe. |
21-02-2008, 10:45 AM
| | SPN Sewadaar | | Enrolled: Dec 2006 Location: Chester PA
Posts: 2,772
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slok mÚ 3 ]
salok ma 3 ||
Salok, Third Mehla:
AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]
abhiaagath eaehi n aakheean jin kae chith mehi bharam ||
He is not called a renunciate, whose consciousness is filled with doubt.
iqs dY idqY nwnkw qyho jyhw Drmu ]
this dhai dhithai naanakaa thaeho jaehaa dhharam ||
Donations to him bring proportionate rewards.
ABY inrMjnu prm pdu qw kw BUKw hoie ]
abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||
He hungers for the supreme status of the Fearless, Immaculate Lord;
iqs kw Bojnu nwnkw ivrlw pwey koie ]1]
this kaa bhojan naanakaa viralaa paaeae koe ||1||
O Nanak, how rare are those who offer him this food. ||1||
mÚ 3 ]
ma 3 ||
Third Mehla:
AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]
abhiaagath eaehi n aakheean j par ghar bhojan karaen ||
They are not called renunciates, who take food in the homes of others.
audrY kwrix Awpxy bhly ByiK kryin ]
oudharai kaaran aapanae behalae bhaekh karaen ||
For the sake of their bellies, they wear various religious robes.
AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]
abhiaagath saeee naanakaa j aatham goun karaen ||
They alone are renunciates, O Nanak, who enter into their own souls.
Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]
bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||
They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||
Ang 948
__________________ ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe. |
21-02-2008, 11:06 AM
|  | ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ | | Enrolled: Jul 2007 Location: Malaysia
Posts: 2,126
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Last edited by namjap; 21-02-2008 at 11:27 AM.
Reason: additions
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21-02-2008, 11:09 AM
| | SPN Sewadaar | | Enrolled: Dec 2006 Location: Chester PA
Posts: 2,772
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You don't. You follow his voice with your soul to that place of bliss. NO?
NamJap -- I am coming back to say more. So many emotions. That child was a sweet note in an ocean of an ocean of popular culture -- everything sooooooo! Did you notice how one of the judges, the one with the smooth face was following the boy sing with rapt attention. And that was the judge who taught him a little bit about how to sing one part a little better. Was the man in the yellow turban his father, do you imagine? He was looking so vulnerable for the boy. And so happy at the end. Why is it that so many Sikhs, the men in particular, are sweet. Along with the boy, these three, the turbaned men and that one judge.. they were such a contrast to everything else. __________________ ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe. |
21-02-2008, 11:19 AM
| | ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ | | Enrolled: Jul 2007 Location: Malaysia
Posts: 2,126
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21-02-2008, 11:24 AM
| | SPN Sewadaar | | Enrolled: Dec 2006 Location: Chester PA
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See my comments below. I was very affected by this.
And Amir Hafeez also had people with him who were taking in the beauty of his voice. A little Qaawali king? These were impressive people. __________________ ਮਨ ਕਰਹਲਾ ਗੁਰ ਗੋਵਿੰਦੁ ਸਮਾਲਿ ॥ man karehalaa gur govindh samaal O camel-like mind, dwell upon the Guru and the Lord of the Universe. |
21-02-2008, 12:16 PM
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below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later. VAIRAG
VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty).
Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam.
In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce.
SIKHISM introduced significant changes in the traditional concept ofvairag".
For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality.
God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12).
Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism).
Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God.
In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation.
Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN
Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634).
According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246):
To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21).
Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104).
For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634).
But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634). also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).
1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944 __________________ --------------------
hir jIau swcw swcI bwxI sbid imlwvw hoeI ]1]
The Dear Lord is True, and True is the Word of His Bani. Through the Shabad, we merge with Him. ||1||
ਇਕਾ ਬਾਣੀ ਇਕੁ ਗੁਰੁ ਇਕੋ ਸਬਦੁ ਵੀਚਾਰਿ ॥
There is One Bani there is One Guru there is one Shabad to contemplate (ang 646)
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21-02-2008, 01:20 PM
| | ਨਾਮ ਤੇਰੇ ਕੀ ਜੋਤਿ ਲਗਾਈ | | Enrolled: Jul 2007 Location: Malaysia
Posts: 2,126
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God's Will is indescribable and the question arises - how may we become one with it? Guru Nanak replies that the best we can do is to sit in meditation at the early hour of dawn and commune with His Holy Word. Our actions and our efforts count no doubt-it is through them that we achieve human birth-but, says Nanak, we cannot earn Salvation, for it must come as the gift of His Grace. Guru Nanak, in the Jap Ji, turns time and again to this paradox, that Salvation is only possible through His Grace, yet we need effort to achieve this Salvation.
STANZA IV - True is the Lord, True His Holy Word;
His love has been described as infinite.
Men pray to Him for gifts, which He grants untiringly.
When all is His;
What can we offer at His feet?
What can we say to win His love?
At the ambrosial hour of the early dawn,
Be you in communion with the Divine Word
And meditate on His Glory.
Our birth is the fruit of our actions;
But Salvation comes only from His Grace. - O Nanak, know the True One as immanent in all.
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21-02-2008, 05:00 PM
|  | SPN Sewadaar | | Enrolled: Jan 2008
Posts: 402
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Quote:
Originally Posted by aad0002  slok mÚ 3 ]
salok ma 3 ||
Salok, Third Mehla: AiBAwgq eyih n AwKIAin ijn ky icq mih Brmu ]
abhiaagath eaehi n aakheean jin kae chith mehi bharam ||
He is not called a renunciate, whose consciousness is filled with doubt.
iqs dY idqY nwnkw qyho jyhw Drmu ]
this dhai dhithai naanakaa thaeho jaehaa dhharam ||
Donations to him bring proportionate rewards.
ABY inrMjnu prm pdu qw kw BUKw hoie ]
abhai nira(n)jan param padh thaa kaa bhookhaa hoe ||
He hungers for the supreme status of the Fearless, Immaculate Lord;
iqs kw Bojnu nwnkw ivrlw pwey koie ]1]
this kaa bhojan naanakaa viralaa paaeae koe ||1||
O Nanak, how rare are those who offer him this food. ||1||
mÚ 3 ]
ma 3 ||
Third Mehla: AiBAwgq eyih n AwKIAin ij pr Gir Bojnu kryin ]
abhiaagath eaehi n aakheean j par ghar bhojan karaen ||
They are not called renunciates, who take food in the homes of others.
audrY kwrix Awpxy bhly ByiK kryin ]
oudharai kaaran aapanae behalae bhaekh karaen ||
For the sake of their bellies, they wear various religious robes.
AiBAwgq syeI nwnkw ij Awqm gauxu kryin ]
abhiaagath saeee naanakaa j aatham goun karaen ||
They alone are renunciates, O Nanak, who enter into their own souls.
Bwil lhin shu Awpxw inj Gir rhxu kryin ]2]
bhaal lehan sahuaapanaa nij ghar rehan karaen ||2||
They seek and find their Husband Lord; they dwell within the home of their own inner self. ||2||
Ang 948 | In the following Shabad Guru Ji tells: English Translation: Dhanaasaree, Fourth Mehl:
All the Sikhs and servants come to worship and adore You; they sing the sublime Bani of the Lord, Har, Har.
Their singing and listening is approved by the Lord; they accept the Order of the True Guru as True, totally True. ||1||
Chant the Lord's Praises, O Siblings of Destiny; the Lord is the sacred shrine of pilgrimage in the terrifying world-ocean.
They alone are praised in the Court of the Lord, O Saints, who know and understand the Lord's sermon. ||Pause||
He Himself is the Guru, and He Himself is the disciple; the Lord God Himself plays His wondrous games.
O servant Nanak, he alone merges with the Lord, whom the Lord Himself merges; all the others are forsaken, but the Lord loves him. ||2||5||11||
source: SikhiToTheMax Guru Shabad: DnwsrI mhlw 4 ]
syvk isK pUjx siB Awvih siB gwvih hir hir aUqm bwnI ]
gwivAw suixAw iqn kw hir Qwie pwvY ijn siqgur kI AwigAw siq siq kir mwnI ]1]
bolhu BweI hir kIriq hir Bvjl qIriQ ]
hir dir iqn kI aUqm bwq hY sMqhu hir kQw ijn jnhu jwnI ] rhwau ]
Awpy guru cylw hY Awpy Awpy hir pRBu coj ivfwnI ]
jn nwnk Awip imlwey soeI hir imlsI Avr sB iqAwig Ehw hir BwnI ]2]5]11]
 |
21-02-2008, 05:03 PM
| | SPN Sewadaar | | Enrolled: Jan 2008
Posts: 402
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Quote:
Originally Posted by kaur-1 below is from link i posted previously. VAIRAG | The Sikh Encyclopedia
The article has some spelling mistakes most probably from the text scanning software. I will correct the gurbani part later. VAIRAG VAIRAG, usually bairagor sometimes virag`in PUNJABI, is derived from Sanskrit vairagya meaning "change or loss of colour, growing pale ; disgust, aversion, distaste for or loathing of ; freedom from all worldly desire, indifference to worldly objects or to life ; ASCETICISM," or analysed as vi (prefix denoting disunion, separation, division)+rag (act of colouring or dyeing, colour, hue, tint, dye especially red colour, redness ; any feeling or passion especially love, affection or sympathy for ; vehement desire of, interest, joy, delight in; musical note, harmony, melody; loveliness, beauty). Simply stated, vairaghas been defined as a mental state or attitude implying "detachment from and indifference to all things that stimulate desire, arouse the passion and strengthen any of the other virtues or vices." Thus defined vairaga may be desirable or odierwise depending on what its practitioner desires or disapproves. However, the term is more often than not employed to connote freedom from all worldly desires and indifference to worldly objects and to life itself. It is thus considered as synonymous with renunciation and asceticism. Asceticism, which is the consequence of vairag, is a value acknowledged in many advanced religions including Christianity and Islam. In traditional Indian religions it is at the core, and has given rise to numerous sects of anchorites and hermits. All these indulge in ritual practices of their respective order. One of the sects of VaiSriav anchorites is named Bairagi (Skt. Vairagin). Sannyasis (Skt. sannyasin), torn from worldly affairs, seek liberation by renunciation, meditation or repeated chanting of certain man tras aloud or sotto voce. SIKHISM introduced significant changes in the traditional concept ofvairag". For the GURU the world and worldly life were not to be despised because they were the manifested part of tlie Ultimate Reality. God created earth as dharamsal, i.e. premises for right action (GG, 7) and human birth is a rare chance for Godrealization (GG, 12). Disinterested participation and not renunciation is therefore the right path. Vainly must be differentiated from tyag (renunciation) and sannyas (inonasticism). Mere abandonment of property means nothing so long as the mind remains chained to desire. Vai`rag implies freedom from desire other than a craving for nearness to God. In Punjabi speech virag" (vairag) is also used for yearning, lovesickness or sadness caused by separation. Bairagm this sense is also used by tlie Gurus in their hymns to express deep longing for God. Guru Ram Das, NANAK IV, says, "Come, meet me 0 God ; I have been separated lor long ; my mind is lull of bairag`. in}` eyes moist with love," (GG. 149). Guru ARJAN Vairag in Sikhism thus connotes not renunciation and escapism, but living a life of rightful activity with a longing to win God`s pleasure. Says Guru Nanak, "Countless bairagis talk of bairag, but bairagi is lie whom tlie lord likes" (GG. 634). According to C»uru Ram Das, "True hairagis are those fortunate ones who, living in their houses with their families in a trance of equipoise, imbued in Lord`s name and concentrating on Sabda, tlie Guru`s Word, serve the True Lord" (GG, 1246): To quote Guru Nanak again, "a householder, bairagi at heart, who dyed in truth and God`s fear sips the nectar of true knowledge, feels no other hunger" (GG, 21). Three things are necessary for the cultivation of true vairag Guru; faith and God`s grace. As Kabir says in the Guru GRANTH Sahib, "One does not have detachment (vairag`) without tlie true Guru even if one wishes and craves for it" (GG, 1104). For the SIKH Gurus` Word (gurbanT) is the true Guru who shows him the right path. Unwavering faith in the Guru is, however, necessary. Doubt (dubidha) being antithesis of faith is a great hinderance to true vairag, as says Guru Nanak, "so long as . there is even an iota of dubidha, detachment (vairag) cannot be attained" (GG, 634). But ultimately, everything depends on God`s will and pleasure, that is nadar, a basic concept in Sikhism. Neither Guru nor gian (true knowledge) nor vairagis found without God`s grace. As already said, "countless talk of vairag", but vaimglis lie whom He wills so to be" (GG, 634). also sang, niani bairag bhaia darsami dcklianai ka (hail "my mind craves, anxious to have a glimpse`` (GG, 50).
1. Jodh SINGH, Bhai, Gurmati Nirnaya. PATIALA, 1990
2. Sher Singh, The Philosophy of Sikhism. LAHORE, 1944 | Very nice, Kaur BhenJi. It is a very good effort from their part and thanks a lot for sharing.
Thanks
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