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Japji Sahib - Pauri 4

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Old 05-Feb-2005, 17:31 PM
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Japji Sahib - Pauri 4

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Here is my understanding of 4th pauri.

Saa-cha sahib saach naaye bhakhiya bhau aapaar

True is God (Not fiction of our mind), true is His ownership, and Eternity’s is His Name. He is remembered with infinite expression of love, in communication with inner desired aim.
Aakhey manghey dhey dhey daat kareh daatar

People state and beg His alms; the bestower confers His gifts constantly. dyih dyih is twice means give me this and that. Saying unto Him ‘O God ! Bestow!! Bestow!!!’ And the Benevolent One grants them so.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/jap-ji-sahib/1721-japji-sahib-pauri-4-a.html
Pher kai aaghey rakhiye jit deesey darbar

Then what in return to His majesty shall we make, A glimpse of God’s Divine Court to take?
Muh kee bolan boliyhay jit sun dharey piayar

What Words shall then from our lips flow, that God on us should His Love bestow?
Amrit veyla sach naau vadaayee veechar

In the serenity of dawn, meditate on this holy Name and contemplate on God’s Name.

Karmee aavey kapda nadry mokh duaar
Meditation with demands, one acquires robe of honor of human body and by selfless meditation with His benediction, we shall reach door of liberation.

Nanak avey jaaniay sabh aapeh sachiaar
Nanak sayeth we shall thus know that true one is all by Him.

Before Guru Nanak reverts to his most significant question, raised by him in Stanza-I, as to how a devotee should become truthful, he says it is the God and only God who is the True Owner of all the Creations and Truth is His Name and the language to merge back with Him is Love and only Love and by introducing new Language in Gurmukhi script, he clears all the misconception of supremacy of any particular language to merge with God. This was another misleading notion floated by the two communities in order to approve their mandate on the masses. The highest goal of human life is to merge back into the “Ek-Ong-kar” or God by mankind. “Ek-Ong-kar” is nothing else but Truth, the whole Truth. For the union of human being with Him, the mankind must become truthful. Really a stupendous task. To achieve this gigantic goal, the first prerequisite is to address Him in honey sweet voice of submission and surrender. Because “with Him only prayer works. Not the order.”- Guru Granth ang.474.13. Second prerequisite is to kill the haume and third to offer something to Him in return for the numerous gifts; He showers on the mankind endlessly on demand or of His own.

In the house of Guru Nanak the method gifted is, “Nanak kai ghar kewal naam - he has nothing else but Naam, the Name of God.”- Guru Granth ang.1136.16 to offer in gratefulness to God for His endless blessings. Naam and ability to contemplate was given as a gift to this human form.
The human form is unique for the ability to comprehend and contemplate the qualities of Waheguru. So use the gift of thought that was given to us. This is the best way to pay ultimate homage to and achieve union with Waheguru... With this Guru Nanak responds to the Million dollar question and pronounce to his devotees to awake in the ambrosial hours of the morning (Amrit-Vela), meditate on Ek-Ong-kar- God and contemplate on His greatness. Guru Nanak says He will hear the sincere prayer and would come down even to the simplest hut. There is no doubt that when we do seva and sing keertan at the Gurudwara, we do it sincerely and with faith. But I will tell you, my friends, there is always a hint of humai (ego) hidden in our actions as we think we are giving Him something. When we do good keertan, we wait for someone to say, “Wah, Wah.” But at the time that our overwhelming-ras-filled Guru calls “Amrit Vela”, there is no one there except Guru. Only Guru, pyareo, Guru (God). Then we please the Guru and the Guru only. The Guru loves us then. The Guru then has the chance to splash us with the Guru’s overflowing maddening prem, love, ras and jyot. The more this love is splashed on us, the more we are composed and reach near Him. The time that our loving Guru calls “Amrit Vela” is the beginning of sikhi. It is the time of enlightenment. It is the beginning of our path to the guru’s warm and sukh-sagar bosom. So He says let your intellect think of His greatness and His glorious virtues. So it is singing of glorious virtues of God, which Guru Nanak has made as base to return back in gift and not the quantity. He says meditating on Him in this hour is a real gift in return. He hears the sincere prayer of the ant first than the elephant.

In next line for an impact, Guruji divides merit of meditation and its reward in the early morning into two parts. Firstly, if meditation is done with anything in return in mind, then one acquires the honor of a human body with the kindness of Waheguru for fulfillment of his demands.

Second, if meditation is done selflessly, then he becomes “Sachiara-Truthful” and spends his life exclusively in accordance with the Divine will. It is a world dancing to the unstruck melody of Desire or Love that the Truth-Full person, the sachiara, gives birth to in the garden of their soul and blossoms forth as a fragrant rose in the garden of the world. This way of “Sachiara life” attracts the Grace or “Nadar” of Ek-Ong-kar and with His Grace the devotee crosses the ocean of worldly torments and merges into the Almighty. It is like a ray of sun with the Sun, drop of water in the ocean, Followers of Hindu thought eulogizes “karma” (human action) and holds that the right karma (carried out as appropriate rituals) can ensure salvation from the cycle of life and death. The Sikh doctrine, in contrast to this view, holds that “karma” is incapable of providing escape from mortality. It only leads man from mortality to mortality. Escape is possible only through the 'grace of God'.

It is will useful to brief once again with regard to the language of communication with God. He says medium to communicate with God is love and He is realized through love only. The infinite love is the pathway to communicate with him. Guru Nanak was so revolutionary that when it came for written language, instead of using Sanskrit which was considered the language of God (those who did not use this language were called malech (*****/non-believer or impure) or Persian which was the language of the elite, he used the spoken language Punjabi of the people which is in Gurmukhi script, thus eliminating the intermediary like Pandit, Mullah for reading, writing or translating and giving importance to one language. Further the language he employed allowed for diversity, and which enjoyed wide currency in whole of Southeast Asia and Mid-East. During his ministry any plea or petition, written or verbal in another language than the official one was consigned to the cosmic waste paper basket by the Divine Inscribe above. Guru Nanak says there is no such position of intermediary between God and Human. Gurbani teaches establishment of direct link with God.

Further Guru Nanak’s revelation utterances are known as the baani – from Sanskrit ‘vani’ meaning both sound and speech. He said there is no such thing as “Divine language” thru which vision could be expressed. He says love and devotion is the language as a vehicle to express Him. Therefore all written and non-written (verbal) languages that enable us to seek Him are worthy of respect. No one language is more sacred than the other. Words, in whatever language when wrapped with a loving heart is holy. The Guru made it explicitly clear that not words but devotion and love matters in spiritual world and Omniscient God needs no telling. Guru Amar Das is known to rebuke a delegation of religious scholars who came to persuade him to use the language of the religious elite, the Sanskrit, in order to impart his message. According to Bhai Santokh Singh, he told them a metaphor to make his point. He said, God’s theology is like water to a thirsty person. Divine Knowledge in Sanskrit or Arabic is like water in deep well; it takes effort to draw it and then irrigate crops of only those who own the land. Gurbani is in a language which serves like a cloud burst which turn the crops of every one and in every field green; it reaches mountains and valleys alike, birds and mammals alike, animals and human alike, poor and rich alike. Guru Amar Das’s respond was similar to a biblical parabola where Jesus said that when you lit a lamp; place it at a high pedestal so that the light can reach every one. Requiring especially made colored glasses to see the light will contradict Jesus’ teachings
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721

I will welcome any comments so that real message of Guru Nanak is passed on to us.
Regards Sahni Mohinder.



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  #2 (permalink)  
Old 11-Sep-2005, 13:20 PM
brayha's Avatar brayha brayha is offline
 
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

today is my first day for comments in refence to our faith in waheguru. one can not talk about the GOD or write about it.one can not expalined HIM. but just we can jap nam and pray for more understandings. there are lots of our people and from other relegion who has been describing God . but in reality it is beyond our comperhension the ultimate truth. it is just like a river is talking about the ocean. when river emerges in ocean and looses its identity and become a ocean .similar way we all are yearning to emerge in ultimate truth.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721


i have not seen in any other relegion preachings a welfare for every one regardless of any human origins which every sikh prays each morning and evening"tere bhane sarbat ka bhala"this is the essence of outlook wher every ego emerges into "nimarta"
ther is no moslims or budhist or christian. they are simlpy named after their founders philosophy so we call them according to their professors. but all so called founders of each relegion are in complete appreciation of GOD. practices and applications of diffrent faith by many selfish preachers apply to the socity had been created great pains and evn now being done.my undersatding is we are faimily of human being comes from one light there is no others rote to follow except TRUTH.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721

as far the world invovled in todays affairs sikh phiolsphy draws a very clear line to follow and be a good person with high unselfish thinkings of others existings.

wahe gur gi ka khalsa wahegurji ki fateh.
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Old 20-Dec-2005, 07:13 AM
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Dear Sahni Sahib,
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721

Guru fateh.

Can You send first Paur of Japuji Sahib.

Saini, Canada

i
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Old 20-Dec-2005, 17:28 PM
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Dear Sainji
Today I listed how I understand Mool Mantar. Would be obliged if you could comment.

<> siq nwmu krqw purKu inrBau inrvYru
Akwl mUriq AjUnI sYBM gur pRswid ]

Ek-Ong-kar Sat Naam Karata Purakh Nirbhau Nirvair Akal Murat Ajuni Sai-bhangh Guru Prasad.
The Source of all creation is the Formless One, The Supreme-word: Ong-Kar is His Emanation. He is Eternal, His Name the Eternity Omnipresent, He is the Creator-Almighty All Powerful thus Fear-less, All love thus Enmity-free Timeless Being is He, Into a womb, never conceivable, Self-Luminous is He, forever With the Enlightener’s Grace Akal Purakh revealed His Presence.
The Japji is the holy composition of Guru Nanak. It begins with Mool Mantar or Basic formula. It is even called Mangla Charan – remembrance of Akal Purakh – A Vandana, which is followed by a Sloka. It is also referred as “Beej Mantar”, meaning the seed Mantar or Gurmantra, which one should sow in the field of the mind and soul. Mool means the origin or beginning. Sri Guru Granth Sahib is the extension and elaboration of Mool Mantar. It gives succinctly the concept and most comprehensive definitions of Akal Purakh.The concept of Ultimate Reality propounded by Guru Nanak in the Sri Guru Granth Sahib Ji is most scientific; as a consequence, it is also dynamic and precise. It proclaims Akal Purakh has seven facets and the realization of TRUTH or worship of Akal Purakh requires the realization of sevenfold ideal in human living.
Numerical ‘Ek’ is the first primal un-manifested Form of the One Nirgun or Transcendent, Formless Akal Purakh. The other two are manifested Forms ‘Ong-kar’ and ‘SATNAM’, from ‘KARTA PURAKH’ to ‘Sai-Bhang’ are the attributes of Akal Purakh.
Ek means the One Indivisible Virtual Reality that permeates through all creation and may be understood as the ‘ONE SPIRIT’ remembered as Infinite (Wahe) Wisdom (Guru).Gurbani tells us,jh dyKau qh eykMkwru - Wherever I look, I see the One and Only Almighty.” – Guru Granth ang.227.17.Ong-kar means the manifestation of EK in the creation to include all worlds, all humanity, and all human beings with one soul residing within them. It makes us believe that we can experience Akal Purakh through experiencing His Creations. It motivates us to recognize the presence of the Divine Light in every living being and discourages the society from profiling people into good and bad by promoting recognition of the same soul that each one carries. Finally ‘Gurprasad’ denoted realization of Akal Purakh, as Grace of the Guru. It explains the nature and duty of Guru. Thus Guru Nanak projects the nature, potentialities and characteristics of supreme reality or Almighty of his vision. This concept of reality is unique, scientific and revolutionary and it differs in its connotation from the Vedantic concept. The Japji Sahib has 38 stanzas and two Sloaks, which gradually raises the conscious of devotee to qualify for His Grace.
Guru Nanak says emphatically that,eyko hY BweI eyko hY ] swihbu myrw eyko hY -He is the One and Only One. He is the One alone. My Akal Purakh and Master is One.” - Guru Granth ang.350.5. Unlike other who so ever worshipped a little started saying proudly "Tohi mohi,mohi tohey antar kaisa" but Guru Nanak Sahib said "NO"agam agochar sahib mera, nanak bolai bolyea tera. Unless we focus our mind on this exclusive One and worship we, jim jim mrY mrY iPir jMmY - we shall be born and born again, and die and die again, only to be reincarnated again. Guru Granth ang.1020.4.The best way to indicate Him is through the sound symbol i.e. Mool Mantar as any evolving theory has its beginning as a vibration from a single membrane or 'string'.1a> ‘Ek-Ong-Kar’ the sound current of Brahmandh which represents the entire world of polarity, including all the names, forms and elements in the universe and also that which is beyond all names, forms and manifestation.So beside the names and forms of universe, the silence that follows ‘Ong-kar’ represents that permanent factor, the transcendental Reality.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721
Before we ponder over<>Ik-Ong-Kar, let us know the origin of this word and how it descended on Guru Nanak. 1a> Ik-Ong-Kar is a revelation, it is neither prose nor poetry; it is dhur ki baani as Sri Guru Granth Sahib Ji tells us. It is the language of Akal Purakh. It is Brahm Gian. This is first facet of Akal Purakh. It is pronounced in three words “Ik-Ong-Kar” means (One Word-One Spirit). Gurbani tells us that this revelation descended on Guru Nanak through,Duin mih iDAwnu iDAwn mih jwinAwfocusing consciousness on dhun (celestial sound) which resounds within while chanting His True Name in meditation.” - Guru Granth ang.879.3. And this dhun is a ras, a prem. So the objective is enter into dhayan (Brahm Gian) while chanting Sabd as without single minded concentration one cannot listen properly to grasp. Further waves of Brahamand dhun (shenaeei of non-stop anhad naad) which is formless, colorless and without mark, can be experienced and realized by tuning the frequency of waves of dhuni generated by chanting His Name from within and one has to listen this formless dhun of sabd. So listening is become dhayan sadhna. This dhun which has no color, shape, form and when this enters the body through the ears, its reaction leads to smaadhi a state of tranquility where one experiences or find His Divine knowledge.
Therefore Supreme Word <>‘Ek-Ong-Kar’ is His Emanation and as Gurbani tells us form of formless,siqgur kI bwxI siq srUpu hY gurbwxI bxIAY ]- the Word of the True Guru's baani is the embodiment of Truth; and through simran, bandhaghi and implementing of gur sikhia, one becomes perfect and merges with the Truth.” - Guru Granth ang.304.16. Akal Purakh of Nanak is preceded by the digit “1” that is the first thing to remember and that only has been represented by sound symbol indicating the being of Akal Purakh, which is Ong-kar. Further the digit one (1) before “Ong-kar” reveals a subtle philosophical concept. Briefly, it may be accepted to reflect that there is only One Akal Purakh for whole humanity.
There are, of course, many different names assigned to Him, but there are not different God for different faiths. I consider use of numeral one before ‘Ong-kar’ as deliberate because a numeral is free from all cultural associations and it is an affirmation that it is ONE only. This is revealed in order to avoid any other interpretation. It was a statement to those who claim that only their God is the One. Guru Nanak says what is One can't be yours or mine but One for everyone. Akal Purakh surpasses all conceivable greatness. “He has no equal, no enemy, and or opponent.” - Guru Granth ang.592.2. God is Truth and truth cannot be a duality, it is a constant One that has no opposite nor counter existence.
In Guru Nanak’s revealed baani there is neither ‘Satan nor ‘holy spirit’ or any other power that could stand against Him and if there is anyone equal to Him, then it means there are two Akal Purakh. Where number two starts, universe starts and He does not come under any count because He is the only One. Guru Nanak’s doctrine is completely different than the other religions. He says what leads us astray or who our enemy are ‘Satan’ is, “The five wicked enemies (lust, anger, greed, attachment and pride) who are within our body, they lead us to practice evil and corruption thus misleads our path to truth but when anger enters the body, it blinds the ones with eyes, and makes deaf the ones with ears.” - Guru Granth ang.1219.9. By this statement Guru Nanak tells us that ‘The Almighty’ is One indivisible entity and we should not make any attempt to perceive it through human faculties.
One and Ong-kar have been used together and also separately at many places in Gurbani. “Ong” a Sanskrit word– means “Brahm” the cosmic sound symbol, the vibration that is prevalent alike in each and every bit of Creation and it is from this vibration that entire universe has manifested. What we call creation, in reality spells only the transformation of Akal Purakh Himself first into the jewel of Naam and then into the material world. One can raise a legitimate question here: what impelled Akal Purakh to manifest Himself into form of a universe; or from the human viewpoint, what makes Him create? According to the Sikh doctrine, Akal Purakh being Love, wanted to dispense out His Love. Hence He ‘created’ the great universe out of Himself to shower His Love upon it. Gurbani verse tells us like this, “To dispense His Love, He created the cosmic expanse.” - Guru Granth ang.463.5. Then how could ONE manifest in many forms. Gurbani tells us like, suraj eko surat aneik.
“Kar (>) ” means the changeless and uniformly pervading in everything and all over (zry zry ivc iek rs, ijs ivc qbdIlI nw Awvy). Question arises, how can it be same in each and particles? Gurbani tells us, it is “just as light permeates the rays of the sun, so does Akal Purakh permeate in every being through and through.” - Guru Granth ang.1177.14. Hence Ek-Ong-kar is the symbol of Akal Purakh. Further use of the numeral ‘one’ is to stress that all have to worship only One Akal Purakh, who is ineffable, everlasting Entity and none else. Before Guru Nanak, ancient Indian faith believed in Trinity-Trimurti-Brahma, Vishnu and Shiva as the Creator, Preserver (provider of all bounteous) and Destroyer respectively. But Guru Nanak says that “Ek-Ong-kar” is the Creator meaning thereby that “He Alone” is the Creator, Preserver and Destroyer. This declaration was in line with Middle Eastern Origin (Judaism, Christianity, & Islam) whereas Concept of POLYTHEISM; i.e existence of multi Akal Purakh-heads; reaching a count of even 330,000,000. And we have to discover One in His infinite manifestation. Like, Guru eyko vys Anyk ] - teacher of teachers is the One, who appears in so many forms. With this declaration the very concept of trinity was not only dismissed but Guru Nanak explicitly enlightened us by saying, Ksmu Coif dUjY lgy fuby sy vxjwirAw ]by leaving the real Husband God and attaching with other, you are surely going to be drowned.” – Guru Granth ang.470.10. In addition, ancient rishi’s believed in millions of other deities, god and goddess and their miracles. During the ministry of Guru Nanak it was a general belief that Ganesh is Sidhi Datta (donor of supernatural power) and Sarswati is Budhi Datta (donor of spiritual knowledge), which are the two main requirement of mankind. Guru Nanak says if these two powers can be obtained from anyone other than the Akal Purakh, then there is no need to worship Akal Purakh. Guru Nanak declared that Brahma, Vishnu, Shiva, Ganesh, Saraswati and Indra etc. all are the Creation and Will of One Supreme Akal Purakh and they are subject to birth and death. They can be the object of veneration but not object of human worship. He further clarified that none of these deities have independent authority and thus are not attribute or aspect of Akal Purakh. He says, “It is Akal Purakh alone who is the source of potentialities. There is none else.” – Guru Granth ang.276.18.
Since it all comes and originate from One, thus Gurbani concept is based on modern science of presenting all ‘nau nidhi and atharah sidhi’ infinite availability under one roof (like Departmental Store under one Akal Purakh) unlike one or two availability from different deities. Hence the creation has to worship the Creator – the Almighty Akal Purakh in His abstract form i.e. baani - Gur Sabd.
Further Guru Nanak message of Oneness of Akal Purakh promotes inter-faith dialogue. One of the fundamentals of inter-faith understanding was the recognition of efficacy of other faiths and Sri Guru Granth Sahib recognized that all religions dispensations were capable of elevating the human soul. This aspect of Sikhi that I am most proud of is the fact that we have been taught by the entire Guru's to consider all religions as legitimate paths to Akal Purakh. Some Christians and Muslims who believe that their path is the only way do not share this belief. Religion is a form of intolerance. Our religion takes a better position on this point than being TOLERENT! Which is ‘unity in diversity’. We consider all the others, the beautiful diversity around us (including religions) to be branches of the same tree. Thus the analogy/quote from Gurbani fits really well here, qrvru eyku Anµq fwr swKw puhp pqR rs BrIAw ] ieh AMimRq kI bwVI hY ry iqin hir pUrY krIAw ] - There is only one tree, all diversity is its branches, leaves, and fruits of the same tree filled with juice/rass. Yes, universe is the garden of Kartapurakh, created by HIMSELF!!!” – Guru Granth ang.970.10.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721
Guru Nanak was careful in the concept of Akal Purakh so that people will not blindly pray and start worshiping him (while considering him Guru), rather to the Omnipresent, Almighty, Formless Akal Purakh or Waheguru. Never ever was this beauty so disclosed in the hearts of humans as in these heart piercing words. nwnk eyko psirAw dUjw kh idRstwr ] - The One is All-pervading; where is any other to be seen? There is only ONE Thakur who is doing it all. It is all an expanse of this ONE IK ONG-KAAR.His creativity is infinite and His method of self-creativity is a real wonder when we look at the Creation and growth of living organisms. All this is to say that dualities and human gurus are creation of we humans; the ‘Ultimate Reality is only One and we should not get entangled in the complications created by the dualities. Thus<> is not Name but His emanation. Names can not be translated, but the personality with that name may be described by its attributes, or qualities.
In this invocation each expression of definition of Akal Purakh is combination of two words, like ‘Sat-Naam’, ‘Karta-Purakh’, ‘Nir-bhau’ etc. “Sat,” means ever Living Truth being its identity, existing reality and ‘Naam’ – singing essence of Akal Purakh. It gives me great honor to mentioned that the other religions contain the truth but the Sikh religion contains the comprehensiveness of TRUTH. Gurbani tells us both sides of TRUTH as is clear from the most courageous following statement, siq siq siq pRBu suAwmI ] gur prswid iknY viKAwnI ] scu scu scu sBu kInw ] koit mDy iknY ibrlY cInw ]- True, True, True is our Ever Living Akal Purakh and Master. By Guru's Grace, hardly anyone have been able to state Him IN ITS ENTIRETY. True, True, True is the Absolute Creator (who is conscious manifestation (anubhav prakash) but out of millions, hardly any have recognized and realized Him.” - Guru Granth ang.279.9.
Gurbani tells us,“inrgunu Awip srgunu BI EhI ] -nirgun is His existence whereas sargun is His presentation. He is without attributes and with attributes. One Reality, nirgun, noumenon, not visible, without physical form like truth that possesses only virtues. The same Reality evolved to become visible, sargun, phenomenon, the matter and all its forms, thus by evidencing His power He fascinates the entire world in both both forms.” - Guru Granth ang.287.17. Even location of the Golden Darbar Sahib within a pool of water is symbolic of the confluence of nirgun and sargun. Water being “formless” representing nirgun and the Darbar Sahib representing sargun. Thus the pursuit of Truth is the pursuit of Akal Purakh. Nirgun is state of God before Creation when it was all void, complete darkness, no sound, no nothing. Sargun is state of God when He adopted modes of Illusion, Maya, and brought it under His control. There after universe and life were created by Sargun God as a play. Guru Nanak says,Awvn jwnu ieku Kylu bnwieAw ]- that birth and death is the Almighty God’s sole prerogative and that management of the whole universal/cosmos is the wondrous play of Akaal Purkh who entangled them in the bhul-bhuleiyan of Maya but whosoever comes out is a winner.” - Guru Granth ang. 294.13. With this, Gurbani dismisses the concept the Christian and Islam that everyone is a sinner and we are sent to earth to serve punishment.


The third aspect is infinite creativity ‘Karta-purakh’ – ‘Karta’ means Creator. ‘Purakh’ which means intelligent conscious specifically implies that not Nature, but Akal Purakh is the Creator, Protector and Destroyer and its creative manifestation extend to all humans,. Thus that which provides intelligence and spiritual quest in creation is the consciousness, the ‘pursha’. The pursha here is not denoted to a man but Gurmukh who is complete mentally with all virtues of man and woman. Further, He is not only the Creator but is pervading in each and every particles of universe or in other word not only the Creator of whatever is seen or unseen but is present in all of His creation. It is the wonderful attribute of Akal Purakh.
Gurbani tells us “thakhur ek sabhaee naar- there is only one ‘pursha’ the Creator Akal Purakh and the rest all are His followers or His form.” - Guru Granth ang.933.12. Our relation with Akal Purakh is like husband and wife. it has been pointed out above by Gurbani quotations, that the human body is only a garb for the feminine human soul. The male or female form is an illusion. The pining of the beloved wife for the Divine husband has been described in very moving terms on several occasions in the Guru Granth. Words related to this emotion such as Pritam, Kanta, Khasam, Pati, Suhagin, Dohagin, Singar, Kamini, Saiyaraman have occurred 2500 times.Further the revealed baani in Guru Granth Sahib considers ‘Kudrat’ as Akal Purakh. Gurbani tells us, Avil Alh nUru aupwieAw kudriq ky sB bMdy ] -First, Allah (the akal purakh) created the Light; then, by His Creative Power, He made all mortal beings.” – Guru Granth ang.1349.19. ‘Kudrat’ is nothing else than Mother Nature. Gurmat does not look upon Akal Purakh as a super human being or a messiah. Gurmat considers Akal Purakh to be anomalous a ‘nirankar’.
The fourth aspect is absolute state of mind ‘Nir-bhau’ - total fearlessness. Since, He is the Creator of entire universe – all powerful - so how can He be afraid of anything and or has attachment. In my humble opinion fearless is the one, who has already conquered on emotions like greed, lust, attachment, envy etc. He who kneels before God can stand before anyone. Such a person is not worried about emotions like greed, lust, anger, attachment or revenge. And there is no body higher than Him and beyond Akal Purakh there is nothing. With this declaration concept of physical satan is dismissed. Gurbani declares, “He alone is without any fear, other numerous deities, who are His creations (who are called gods) like Rama, are just dust (nothing) before Him.” Guru Granth.464.17.
Regards Sahni Mohinder
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Akal Purakh’s next attribute is absence of animosity ‘Nir-vair’. Dweesh bhav is a feeling of envy/hatered. He is without enmity as enmity give rise to equality and, iqsih srIku nwhI ry koeI ] -no one is equal to Him or He has no other.” - Guru Granth ang.1082.4. We are all part of Him. Since we all come from One we all are one family, thus there is no stranger. If we hate ourselves or hate life we cannot love God or anyone. If there is hate, there is no True Love. Can He hate any part of His body? Akal Purakh is all love and forgiveness hence ‘Nir-vair’. In order to board GURU NANAKS SPIRITUAL SHIP where we find state of humilty ‘HUM NAEIN CHANGEH , BURA NAEI KOYE. And that is only possible when we make friend with ONE Ultimate Authority. As Gurabni states, “He whose mind is imbued with God's name tells the truth." – Guru Granth ang.422. Like gurbani tells,ieku sjxu siB sjxw ieku vYrI siB vwid ] –When we have friendship with One Ultimate Authority, then all are friends but if we have hatered or enmnity with anyone, then all are enemies.” – Guru Granth ang.957.4. Gurbani advises us, pr kw burw n rwKhu cIq ] qum kau duKu nhI BweI mIq - Do not harbor evil intentions against others in your mind and you shall not be troubled, O Siblings of Destiny, O friends.” – Guru Granth ang.384.14. Therefore, in gurmat GOD is beyond hate, dislike and such attitudes.
Fifth aspect is eternal, changeless entity ‘Aa-kaal-murat’. In Jaap Sahib He is addressed as Achal Moorat Anubhav Parkash Ametoj. The Motionless Existence or Entity (Achal Moorat) expands from One (Ek) and manifests as light and sound. The Light is “Jot” and the sound is heard as “Shabad dhun”. Through conscious (self-aware) manifestation (anbhau prakaas), the perfect energy (pooran shakti) changes from potential form i.e. un-manifest, motionless form (achal Moorat), which is without any visible qualities (Nirgun Saroop), to dynamic energy in manifest form with unlimited variety of qualities (as Sargun Saroop). Except for the “self-awareness” (anbhao – same as anbhav in this context) aspect, which makes the infinite energy a living entity in religion (Jagat Jot), it seems modern physics, cosmology and time-space theories would agree with the rest.
Further, Akal as having no impact of time, deathless and formless. Murat means the Life-giving Entity. The part MURAT is a noun, and AKAL is a qualifier, an adjective. Therefore this word represents two aspects of Waheguruji: a) Some entity that is not subject to effects of time, b) An entity that is of some form. Thus Akal Moorat means that Akal Purakh’s Living Entity, which is formless and never dies, an image of eternal. Gurbani reiterates, “Age after age, You are the One. Forever and ever, You are the One. You never change or become un-fashioned, O Creator Akal Purakh.” As gurbani tells us, “He does not change with time, does not grow old or disintegrate as the creation does.” Time after all is an entity, which elapses between two events. For ‘the Supreme’’ there is no event, naturally time is not an entity for Akal Purakh. Further He is not an imagination, but anubhav parkash and His presence is felt all over and always through His manifestation. Again His form, existence is beyond time. He is ageless: He is ancient, yet the beauty is every time it is a new ras to worship Him,swihbu myrw nIq nvw ] - my Akal Purakh and Master presents Himself with new blessings every now and then.” - Guru Granth ang.660.4. Even the "khoj" in the shabad is not confined to the entrenched
mindsets - if God is nit navvana-niroyaa so are the explanations!
No one can force anyone to give up anything.

As statement of His existence or form may not be mistaken that He is born or created by someone, thus the sixth aspect straight away very explicitly states ‘Aa-juni’ that He is beyond cycle of births. God has never taken a human form called ‘God’ and dwelt in it among men thus does not incarnate. It is a general religious belief that in order to uphold the dharma and uprising of unrighteousness, God incarnate or manifest in humanity and is subject to birth and death hence numerous people address Ram and Krishan as God ‘Bhagwan’ or ‘Prabhu’ and fashioned them into idol or picture and worship them accordingly. If God had to incarnate to stop uprising of unrighteousness that mean He too is in tension and there was something faulty in His program and creation. Whereas creation is no tension or issue but just a play for Him and play is for pleasure. He is weparwah – carefree. Had there been any concern to Him then He would have definitely protected the children and God oriented people in recent Tsunami Wave which took life of thousands and thousands of people whereas He is just watching His play while sitting on throne. Truth is not a duality, it is a constant One that has no opposite nor counter existence. Therefore Guru Nanak Ji warned, so muKu jlau ijqu khih Twkur jonI ] - let that mouth be burnt (with the falsity of the statement), which calls that Akal Purakh and Master is subject to birth and death.” - Guru Granth ang.1136.4. Guru Nanak’s Akal Purakh is eternal, Awie n jwvY myrw pRBu AibnwsI - my Akal Purakh does not take birth and dies.” - Guru Granth ang.562.17. Gurbani reaffirms and tells us, iliK Aru mytY qwih n mwnw ] - I do not believe in those who claimed to be His incarnate and who were born and died. I only know the One Akal Purakh who is from the beginning and who is not created by anyone and is enlightened by Himself.” - Guru Granth ang.340.8. Please note, a sachiara seeks the truth of this one reality, and does not divide the One.
Further it may be observed that wherever the Guru has been described by such words as ‘Gobind Rup’ - Guru Granth ang.1272.17, this means that the Guru possesses all the attributes of Akal Purakh and has merged into His baani and the soul of Guru Nanak had intermingled with the same supreme soul of Akal Purakh from enlightenment. It does not mean that he is the incarnation of Akal Purakh. Thus ‘Guru Rup’ is not any human form but is exclusively the Guru-Sabd – Embodiment of Light, as it is the Sabd which ultimately remains and not the body (Thus the Sabd - the jot, the Revealer of the Divine Naam, which merges or mind has to link during meditation is Guru-Sabd and not any human being). The philosophy of Gurbani as Guru Gobind ji tells us, “Aapai Gur chella. - There is no difference between devotee and the Guru.” If Bhagats can find their place in Guru Granth Sahib so does us ordinary people by reading, chanting and living with the teachings of Guru Sabd become parmeshar da rup. As Guru Gobind Singh ji tells us Khalsa mairo rup hai khas. It is the development of True Divine being to the point that one's spirit is developed to the Holy Spirit of Akal Purakh. The highest spiritual achievement ever made.The “sabd” that finds form through Guru Nanak is the shabad of Akal Purakh. “Dhur ki Baani” - rather than Guru Nanak’s baani.
Further, “Sabd is the embodiment of the Akal Purakh and the Akal Purakh is in the Word.”- Guru Granth ang. 982.10 and the revealed Word of Akal Purakh is not meant, to be worshiped as ritual but loved, read, listened to while understanding and acted upon as the wise counsel of the GURU. Indeed, the descended words Guru Nanak utters come forth spontaneously without any effort on his part. Such words are to be distinguished from words and names produced by human effort. Thus the words of the Guru (*gurbani*) are of a different order of language. They are special revelations of the divine Truth (*satnam*). It is no wonder that *gurbani* occupies a unique place in the Sikh tradition. In fact, this is the philosophical basis of the adoration of the Guru Granth Sahib. He emphatically said that it is the Sabd which is Guru.
Then it comes ‘Sai-bhang’ means enlightened by itself implying that all that exists emanates from Him while He does not originate from anything,
AwpIn@Y Awpu swijE AwpIn@Y ricE nwau ] - He is enlightened by Himself and shines in His own Light and Himself created Jewel of Naam, an extension of Akal Purakh. Since He is enlightened by Himself and All pervading - even in womb, hence He does not need the help of any woman to take birth. He is uncarnated and transcendental. To be more precise Gurbani further tells us, nwnk BMfY bwhrw eyko scw soie ]there is only inifnite One Akal Purakh who is not manifested with the help of a woman whether virgin or otherwise.” - Guru Granth ang.473.10. This verse further dismisses the possibility of Akal Purakh taking the form of human as infinite and transcendental cannot be accommodated into limited reach of human organs. As Gurbani tells us us, ‘anubhav prakash’ – Once mind is awakened, He who is all over can be realized and experienced and not touched. And secondly Guru Nanak wants to give the clear message if Akal Purakh also has to come through same route and suffers the pain in the womb then what is the difference between Him and us. Is not He truthful, Creator so why He has to get Himself created. Only HIS beloved Souls are coming to Earth to save Humanity. But they are also exclusive. So we have to worship the One who is revealed by Himself and is all over and not created or imagined by someone and fashioned into idol or picture.
The invocation ends with the Word, Gur-parsad. After listing seven aspects of God, now is the technique to realize Him. It is not through the hankar of noble deeds or jap tap but humility and love of surrender to Him which matters in His court. As Gurbani tells us hoey sabhna ki renuka toe aau hamarai pass. The Guru is in fact the Shabad (Word).
So before we start, let us understand that in Sikh teachings, the concept of Guru also plays a major role in interpreting Gurprasad (i.e. living by the principles and teachings of the Gurus so that He can be known, experienced or come into ‘dhayan’ by the grace of the Guru- updes only). The meaning of grace (Nadar) in Guru Nanak's teachings is to be determined by examining ones own personal experience though it literally means ‘look of divine benevolence’. For Guru Nanak, grace meant something peculiar as a result of his own experience and is to be regarded as Akal Purakh's sovereign act of self-disclosure.
Akal Purakh, the only source and totality of power and grace expresses Himself through Word and Akal Purakh Himself as Guru bestows the Gift of Grace. Gurmat is based on an abundance of Grace - gurprasad - without any absence or deprivation at all to any one irrespective of caste, creed or religion. That is why we find in various verses Guru Nanak prays to Almighty to Bless him with His Grace so that he may continue to long for His Refuge. Sikhism has taken things from the native soil of Punjab - the pre-Sikh brahminical-yogic traditions based on effort rather than Grace. It is from these traditions that we find the emphasis on human effort rather than Divine Grace. Effort leads to confidence in ego, Grace to surrender of the ego; effort focuses on disputes about codes of behaviour, Grace on the changes within; effort condemns others as not strict enough to deserve, Grace accepts all, starts from a recognition of our nothingness and accepts all as a Gift of Love, and whatever is offered as insufficient. Effort puts a price on God and self - a few prayers, a bit of charity, a bit of this, a bit of that, now I am good enough. Grace focuses on our love of despite, our love of control. We love our chains of the five energies - freedom is so risky. We love to hate, because we hate ourselves - we have put a price on ourselves. We normally focused on extended prayers, special diets, mantras, communion with dead spirits of the holy, miraculous powers, etc to deserve or experience God rather than seeking Grace in humility and love.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721
Guru Nanak repeatedly emphasized humility. He said, This body is the field, the mind the ploughman, modesty the irrigating channel, contentment the leveler. Pulverize the crust of pride into true humility. Sow the seed of love of God and Divinity will flourish. it becomes clearer that gurmat is not a species of any of the four paths of hinduism - knowledge, sacrifice, devotion, or action. As per gurmat everything lies in god's hands (gurprasad) and it is god's love for us which leads to spiritual knowledge, sacrifice, devotion, etc. Beyond the human guru charasmatics (sants) and bookish experts, whether 'priests'(hindu lens) or 'scholars'(western lens), sikhs moved by the spirit of grace (gurprasad).
The gurus did not repeat stories of final truths. They emphasised the process of truth-seeking itself. To express themselves they needed to re-think categories of language itself. One example is 'Guru'. They did not refer to themselves as guru but reserved the title for God. Humans had a direct relationship with God and did not need any intermediary, any human 'guru'. But stressed again transformation can only occur or anubhav prakash is one is blessed or graced. Gurbani describes it like this, “Gwl n imilE syv n imilE imilE Awie AicMqw ]no matter what amount of efforts or service to humanity or God one carries out, it cannot be bargained as a price tag to get absorbed or imbibe the name (NAAM) of the Akal Purakh in his mind or else it will be considered priceless God’s price. The link is spontenous and that too with His ‘bakhsheesh’ Grace after we have liberated or risen ourselves from the bondage of haumai that it is with my efforts or service so and so has come up.” - Guru Granth ang.672.12, thus cutting power and wealth of devotee to a size while ego coming to zero.


In order to qualify for the grace, all foreging seven aspect must be practiced in a spirit of “paying homage” to the Creator, and not as any “Karam Kand” that usually rests on some expectation in return. Most of us are usually engaged in a “trade” when we do our Nit Nem (if we do it at all); there is usually expectation of some “return” to accrue (conscious or otherwise). Too often, one sees people engaged in Nitnem (at least to all outward appearances) for a life time and yet remain untouched by the spirit, because the "intent" was not right to begin with. Nit nem should be done as an offering of love, like a secret tryst between lovers, a call or invitation to Waheguru.
Further to qualify for this grace, we have to empower our life with truthful living coupled with Naam Simraan and seize responsibility for it. Since it is not a trade-in or bargaining deal but a private affair of union, it cannot be achieved by the labor of other people, thus Guru Nanak eliminated the intermediatary or contracted paathi. Further, it is not something which can be bought or obtained ready made as a package from the market. For this purpose, one needs personal, individual action in subjugating the lower instincts and developing the higher instincts. The key to Grace is His Naam which is to be ignited within ourselves. It is not a question of calculations or doctrines but transformation. Even though the light is within us we are separated from God. We are self-centred individuals. The purpose of life is therefore to transform ourselves from self-centred person to a God centred-person and discover our true self. Thus in addition to noble deeds, constructive state of affairs, Grace plays vital role in the teachings of Gurbani which tells us,nwnk mqI imiQAw krmu scw nIswxu ]in order to qualify to get approval in His Dargah, the insignia of His Grace is true invitation.” - Guru Granth ang.467.9. But again for grant of grace one has to pray, work, build noble character and align the ground to seize. The basic mantra is to bring the consciousness in tune with the Sabd of Satguru.
It should be noted that in Guru Nanak's teachings, human guru, though considered as messenger to communicate the message (Word) of Akal Purakh to the humanity, is not a least participant directly or indirectly in the power of grace. Guru Nanak used the term ‘Guru’ clearly in three senses. The Guru is Akal Purakh; the Guru is the Voice of Akal Purakh; and the Guru is the Word, the Truth of Akal Purakh. These three senses (God, Guru and Guru's Word) are ultimately inseparable. The human gurus, the Guru Panth and finally the Guru Granth Sahib forged the Sikh religion. However, in the scriptural teachings, Gurus refers to Guru Sabd.
Thus it means Akal Purakh can be realized or life comes state of vismad or ecstatic love ‘by the Grace of Guru.(the Gur Sabd/verse - source of Spiritual Knowledge). It denotes that all the foregoing seven principles could be lived only if mankind is enlightened by practicing the teachings. The attitude of wonder and total submission at the sight of Divine Greatness is prominently visible in Sri Guru Nanak Ji when he recorded Gurbani, for example. Then how to become truthful, warrant or to become eligible enough to get His Grace is described in all the thirty eight Stanzas.The Guru is the symbol of light or knowledge, which is accompanied by sweetness or parsad. He is ever in gratitude of infinite wisdom for realizing one’s real personality. Just as biological processes create favorable circumstances for a seed first to become a tree and then to transform itself into a fruit, meditation on the Sacred Words (Sabd) creates the necessary energy through which an individual human may reach the heights of supreme attributes and merge in eternal union with the Infinite Wisdom. This infinite wisdom descended on Guru Nanak from Akal Purakh, which revealed Gurmat is manifested eternally in Guru Granth Sahib.
Further it will be useful to mention here that on account of his Divine prerogatives, the Guru, though human in form, is Divine in Spirit. Literally Guru Nanak's body was a platform from which God Himself spoke and delivered His message- Gurbani (Divine Word). God manifested Himself through Guru Nanak: “Gur meh aap samoai sabad vartaya - In the true Guru (Nanak) He installed His Own Spirit Through him, God speaketh Himself.”- Guru Granth ang.1279.13 ) . And first such Sabd was Ek-Ong-Kar.
Indeed by meditating on our Divine spirit through the Sacred Words we are worshipping divine itself. As beauty and fragrance is the quality of a flower, similarly baani is the beauty and fragrance of Akal Purakh and is a vehicle to reach Him. Guru Nanak used the word baani for the words he received from Akal Purakh, words which he transcribed in the form of hymns. Perhaps a strict definition requires us to identify Guru not with Akal Purakh Himself, but with the Voice of Akal Purakh, with the means whereby Akal Purakh imparts His message to human kind. Thus baani and Guru Sabd show us the path to realization of Akaal Purkh.
Guru Nanak promulgated an original and unique revealed Baani, which dispelled the ignorance and is capable and will remain capable to enlighten the humanity of Scientific Age. He passed this truth to the mankind with following verse “God has revealed to him to know that without the Guru (the source of Spiritual Knowledge i.e. baani), liberation is not attained, so one must follow and adheres to the teachings of Guru.” - Guru Granth ang.864.7. He further says, siq purKu ijin jwinAw siqguru iqs kw nwau ] - as the one who knows and recognizes the path which leads to His palace, his Name is Satguru and this Satguru is true source of Divine knowledge (truth).” - Guru Granth ang.286.12. Guru Nanak further declares, siqgur ivic Awpu riKEnu kir prgtu AwiK suxwieAw - He has placed Himself within the True baani (truth); thus revealing Himself, He declares this openly.” - Guru Granth ang.466.8. Thus he taught to bow only before Akal Purakh, and to link ourselves to the Guru, the Light of Truth, who is embodiment of Akal Purakh and lives always in direct consciousness of Akal Purakh, experiencing no separation. Through words and example, the Guru demonstrates to followers how to break the veil of ignorance and experience Akal Purakh within ourselves, bringing us from darkness into light.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721


The Mool Mantar recorded ahead of the Japji is in full form. This Mool Mantar, which is glorifying or is indicating Akal Purakh also becomes the invocation for us to remember every time we begin a new work. Bhai Gurdas ji wrote that every time you do Mool Mantar you get ten times closer to the Infinite Being, that's how powerful Mool Mantar is. Guru Nanak defines in Gurbani as, mUl mMqRü hir nwmu rswiexu khu nwnk pUrw pwieAw ]by Chanting the Mool Mantra, and the Name of the Akal Purakh, the source of nectar, I have found the Perfect Akal Purakh.” - Guru Granth ang.1040.19. It is also chanted (in full or short form) not only in the beginning of each set of Guru hymns but also before writing the Bhagat hymns as a prayer to seek blessings of the gracious Akal Purakh.
Regards Sahni Mohinder
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Old 21-Dec-2005, 07:37 AM
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Dear Sahni Veer Ji

Guru Fateh

I have not gone thru it thorouly yet. It will take few days. But there is some question in my mind.

You have written The concept of Ultimate Reality propounded by Guru Nanak in the Sri Guru Granth Sahib Ji is most scientific; as a consequence, it is also dynamic and precise.

It means Science is supreme.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721

Whereas Sri Guru Granth Sahib Ji is supreme not science.

I think we should say Science is based on the concept of Guru nanak. Guru nanak's concept is always true but science may change its law as per new research. Guru nanak's bani is endless and there is Truth in it. Truth is always one. there can never be more than one truth. Truth is always a singular never a plural. If it is plural then its not a truth!!!!
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721

SAINI, CANADA
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Dear Saini Ji
I have taken a note. I will check under what context I have written. As gurbani tells us, 'sahib mera nit nawa sada sada daatar.' so it may be under that context.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=1721
Regards Sahni Mohinder
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Old 22-Dec-2005, 06:35 AM
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

Respected Sahni Sahib,

Guru fateh Ji

This is in the very 1st paragraph as mentioned below

Ek-Ong-kar Sat Naam Karata Purakh Nirbhau Nirvair Akal Murat Ajuni Sai-bhangh Guru Prasad.
The Source of all creation is the Formless One, The Supreme-word: Ong-Kar is His Emanation. He is Eternal, His Name the Eternity Omnipresent, He is the Creator-Almighty All Powerful thus Fear-less, All love thus Enmity-free Timeless Being is He, Into a womb, never conceivable, Self-Luminous is He, forever With the Enlightener’s Grace Akal Purakh revealed His Presence.

The Japji is the holy composition of Guru Nanak. It begins with Mool Mantar or Basic formula. It is even called Mangla Charan – remembrance of Akal Purakh – A Vandana, which is followed by a Sloka. It is also referred as “Beej Mantar”, meaning the seed Mantar or Gurmantra, which one should sow in the field of the mind and soul. Mool means the origin or beginning. Sri Guru Granth Sahib is the extension and elaboration of Mool Mantar. It gives succinctly the concept and most comprehensive definitions of Akal Purakh.The concept of Ultimate Reality propounded by Guru Nanak in the Sri Guru Granth Sahib Ji is most scientific; as a consequence, it is also dynamic and precise. It proclaims Akal Purakh has seven facets and the realization of TRUTH or worship of Akal Purakh requires the realization of sevenfold ideal in human living.


I am very much impressed from your answer!!!!

Tell us little bit about Simran!!!! It seems that God has blessed you with a great spirtual power!!!!

Best regrads
Saini, Canada


Quote:
Originally Posted by japjisahib04
Dear Saini Ji
I have taken a note. I will check under what context I have written. As gurbani tells us, 'sahib mera nit nawa sada sada daatar.' so it may be under that context.
Regards Sahni Mohinder
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Old 22-Dec-2005, 15:17 PM
kirtangurbani's Avatar kirtangurbani kirtangurbani is offline
 
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Re: Japji Sahib - Pauri 4 - Guru Granth Sahib

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Resoected Sahni Sahib

Can you please explain how it fits in 'sahib mera nit nawa sada sada daatar.' ?

Saini


Quote:
Originally Posted by japjisahib04
Dear Saini Ji
I have taken a note. I will check under what context I have written. As gurbani tells us, 'sahib mera nit nawa sada sada daatar.' so it may be under that context.
Regards Sahni Mohinder
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