Heaven and Hell is in The MInd!

Page 1345

ਪ੍ਰਭਾਤੀ ਮਹਲਾ ੧ ॥
प्रभाती महला १ ॥
Parbẖāṯī mehlā 1.
Prabhaatee, First Mehl:

ਇਕਿ ਧੁਰਿ ਬਖਸਿ ਲਏ ਗੁਰਿ ਪੂਰੈ ਸਚੀ ਬਣਤ ਬਣਾਈ ॥
इकि धुरि बखसि लए गुरि पूरै सची बणत बणाई ॥
Ik ḏẖur bakẖas la­ė gur pūrai sacẖī baṇaṯ baṇā­ī.
Some are forgiven by the Primal Lord God; the Perfect Guru makes the true making.

ਹਰਿ ਰੰਗ ਰਾਤੇ ਸਦਾ ਰੰਗੁ ਸਾਚਾ ਦੁਖ ਬਿਸਰੇ ਪਤਿ ਪਾਈ ॥੧॥
हरि रंग राते सदा रंगु साचा दुख बिसरे पति पाई ॥१॥
Har rang rāṯė saḏā rang sācẖā ḏukẖ bisrė paṯ pā­ī. ||1||
Those who are attuned to the Love of the Lord are imbued with Truth forever; their pains are dispelled, and they obtain honor. ||1||

ਝੂਠੀ ਦੁਰਮਤਿ ਕੀ ਚਤੁਰਾਈ ॥
झूठी दुरमति की चतुराई ॥
Jẖūṯẖī ḏurmaṯ kī cẖaṯurā­ī.
False are the clever tricks of the evil-minded.

ਬਿਨਸਤ ਬਾਰ ਨ ਲਾਗੈ ਕਾਈ ॥੧॥ ਰਹਾਉ ॥
बिनसत बार न लागै काई ॥१॥ रहाउ ॥
Binsaṯ bār na lāgai kā­ī. ||1|| rahā­o.
They shall disappear in no time at all. ||1||Pause||

ਮਨਮੁਖ ਕਉ ਦੁਖੁ ਦਰਦੁ ਵਿਆਪਸਿ ਮਨਮੁਖਿ ਦੁਖੁ ਨ ਜਾਈ ॥
मनमुख कउ दुखु दरदु विआपसि मनमुखि दुखु न जाई ॥
Manmukẖ ka­o ḏukẖ ḏaraḏ vi­āpas manmukẖ ḏukẖ na jā­ī.
Pain and suffering afflict the self-willed manmukh. The pains of the self-willed manmukh shall never depart.

ਸੁਖ ਦੁਖ ਦਾਤਾ ਗੁਰਮੁਖਿ ਜਾਤਾ ਮੇਲਿ ਲਏ ਸਰਣਾਈ ॥੨॥
सुख दुख दाता गुरमुखि जाता मेलि लए सरणाई ॥२॥
Sukẖ ḏukẖ ḏāṯā gurmukẖ jāṯā mėl la­ė sarṇā­ī. ||2||
The Gurmukh recognizes the Giver of pleasure and pain. He merges in His Sanctuary. ||2||

ਮਨਮੁਖ ਤੇ ਅਭ ਭਗਤਿ ਨ ਹੋਵਸਿ ਹਉਮੈ ਪਚਹਿ ਦਿਵਾਨੇ ॥
मनमुख ते अभ भगति न होवसि हउमै पचहि दिवाने ॥
Manmukẖ ṯė abẖ bẖagaṯ na hovas ha­umai pacẖeh ḏivānė.
The self-willed manmukhs do not know loving devotional worship; they are insane, rotting away in their egotism.

ਇਹੁ ਮਨੂਆ ਖਿਨੁ ਊਭਿ ਪਇਆਲੀ ਜਬ ਲਗਿ ਸਬਦ ਨ ਜਾਨੇ ॥੩॥
इहु मनूआ खिनु ऊभि पइआली जब लगि सबद न जाने ॥३॥
Ih manū­ā kẖin ūbẖ pā­i­ālī jab lag sabaḏ na jānė. ||3||
This mind flies in an instant from the heavens to the underworld, as long as it does not know the Word of the Shabad. ||3||

ਭੂਖ ਪਿਆਸਾ ਜਗੁ ਭਇਆ ਤਿਪਤਿ ਨਹੀ ਬਿਨੁ ਸਤਿਗੁਰ ਪਾਏ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/sikh-sikhi-sikhism/20885-heaven-and-hell-is-in-mind.html
भूख पिआसा जगु भइआ तिपति नही बिनु सतिगुर पाए ॥
Bẖūkẖ pi­āsā jag bẖa­i­ā ṯipaṯ nahī bin saṯgur pā­ė.
The world has become hungry and thirsty; without the True Guru, it is not satisfied.

ਸਹਜੈ ਸਹਜੁ ਮਿਲੈ ਸੁਖੁ ਪਾਈਐ ਦਰਗਹ ਪੈਧਾ ਜਾਏ ॥੪॥
सहजै सहजु मिलै सुखु पाईऐ दरगह पैधा जाए ॥४॥
Sahjai sahj milai sukẖ pā­ī­ai ḏargeh paiḏẖā jā­ė. ||4||
Merging intuitively in the Celestial Lord, peace is obtained, and one goes to the Lord's Court wearing robes of honor. ||4||

ਦਰਗਹ ਦਾਨਾ ਬੀਨਾ ਇਕੁ ਆਪੇ ਨਿਰਮਲ ਗੁਰ ਕੀ ਬਾਣੀ ॥
दरगह दाना बीना इकु आपे निरमल गुर की बाणी ॥
Ḏargeh ḏānā bīnā ik āpė nirmal gur kī baṇī.
The Lord in His Court is Himself the Knower and Seer; the Word of the Guru's Bani is Immaculate.

ਆਪੇ ਸੁਰਤਾ ਸਚੁ ਵੀਚਾਰਸਿ ਆਪੇ ਬੂਝੈ ਪਦੁ ਨਿਰਬਾਣੀ ॥੫॥
आपे सुरता सचु वीचारसि आपे बूझै पदु निरबाणी ॥५॥
Āpė surṯā sacẖ vīcẖāras āpė būjẖai paḏ nirbāṇī. ||5||
He Himself is the Awareness of Truth; He Himself understands the state of nirvaanaa. ||5||

ਜਲੁ ਤਰੰਗ ਅਗਨੀ ਪਵਨੈ ਫੁਨਿ ਤ੍ਰੈ ਮਿਲਿ ਜਗਤੁ ਉਪਾਇਆ ॥
जलु तरंग अगनी पवनै फुनि त्रै मिलि जगतु उपाइआ ॥
Jal ṯarang agnī pavnai fun ṯarai mil jagaṯ upā­i­ā.
He made the waves of water, the fire and the air, and then joined the three together to form the world.

ਐਸਾ ਬਲੁ ਛਲੁ ਤਿਨ ਕਉ ਦੀਆ ਹੁਕਮੀ ਠਾਕਿ ਰਹਾਇਆ ॥੬॥
ऐसा बलु छलु तिन कउ दीआ हुकमी ठाकि रहाइआ ॥६॥
Aisā bal cẖẖal ṯin ka­o ḏī­ā hukmī ṯẖāk rahā­i­ā. ||6||
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885
He blessed these elements with such power, that they remain subject to His Command. ||6||

ਐਸੇ ਜਨ ਵਿਰਲੇ ਜਗ ਅੰਦਰਿ ਪਰਖਿ ਖਜਾਨੈ ਪਾਇਆ ॥
ऐसे जन विरले जग अंदरि परखि खजानै पाइआ ॥
Aisė jan virlė jag anḏar parakẖ kẖajānai pā­i­ā.
How rare are those humble beings in this world, whom the Lord tests and places in His Treasury.

ਜਾਤਿ ਵਰਨ ਤੇ ਭਏ ਅਤੀਤਾ ਮਮਤਾ ਲੋਭੁ ਚੁਕਾਇਆ ॥੭॥
जाति वरन ते भए अतीता ममता लोभु चुकाइआ ॥७॥
Jāṯ varan ṯė bẖa­ė aṯīṯā mamṯā lobẖ cẖukā­i­ā. ||7||
They rise above social status and color, and rid themselves of possessiveness and greed. ||7||

ਨਾਮਿ ਰਤੇ ਤੀਰਥ ਸੇ ਨਿਰਮਲ ਦੁਖੁ ਹਉਮੈ ਮੈਲੁ ਚੁਕਾਇਆ ॥
नामि रते तीरथ से निरमल दुखु हउमै मैलु चुकाइआ ॥
Nām raṯė ṯirath sė nirmal ḏukẖ ha­umai mail cẖukā­i­ā.
Attuned to the Naam, the Name of the Lord, they are like immaculate sacred shrines; they are rid of the pain and pollution of egotism.

ਨਾਨਕੁ ਤਿਨ ਕੇ ਚਰਨ ਪਖਾਲੈ ਜਿਨਾ ਗੁਰਮੁਖਿ ਸਾਚਾ ਭਾਇਆ ॥੮॥੭॥
नानकु तिन के चरन पखालै जिना गुरमुखि साचा भाइआ ॥८॥७॥
Nānak ṯin kė cẖaran pakẖālai jinā gurmukẖ sācẖā bẖā­i­ā. ||8||7||
Nanak washes the feet of those who, as Gurmukh, love the True Lord. ||8||7||

Reading the above couplet I becamse intrigued. It seems Guruji is not describing Heaven Hell (or in this case heavens to the underworld) are a state of mind. Any comments?

 
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__________________
Randip Singh

Those who renounce meat, and hold their noses when sitting near it, devour men at night.
They practice hypocrisy, and make a show before other people, but they do not understand anything about meditation or spiritual wisdom.
Sri Guru Granth Sahib ji Page 1289
Fools Who Wrangle Over Flesh

ਬਿਆਪਤ ਹਰਖ ਸੋਗ ਬਿਸਥਾਰ ॥
biaapath harakh sog bisathhaar ||
It torments us with the expression of pleasure and pain.



ਬਿਆਪਤ ਸੁਰਗ ਨਰਕ ਅਵਤਾਰ ॥
biaapath surag narak avathaar ||
It torments us through incarnations in heaven and hell.



ਬਿਆਪਤ ਧਨ ਨਿਰਧਨ ਪੇਖਿ ਸੋਭਾ ॥
biaapath dhhan niradhhan paekh sobhaa ||
It is seen to afflict the rich, the poor and the glorious.



ਮੂਲੁ ਬਿਆਧੀ ਬਿਆਪਸਿ ਲੋਭਾ ॥੧॥
mool biaadhhee biaapas lobhaa ||1||
The source of this illness which torments us is greed. ||1||


ਮਾਇਆ ਬਿਆਪਤ ਬਹੁ ਪਰਕਾਰੀ ॥
maaeiaa biaapath bahu parakaaree ||
Maya torments us in so many ways.


ਸੰਤ ਜੀਵਹਿ ਪ੍ਰਭ ਓਟ ਤੁਮਾਰੀ ॥੧॥ ਰਹਾਉ ॥
santh jeevehi prabh outt thumaaree ||1|| rehaao ||
But the Saints live under Your Protection, God.



ਬਿਆਪਤ ਅਹੰਬੁਧਿ ਕਾ ਮਾਤਾ ॥
biaapath ahanbudhh kaa maathaa ||
It torments us through intoxication with intellectual pride.



ਬਿਆਪਤ ਪੁਤ੍ਰ ਕਲਤ੍ਰ ਸੰਗਿ ਰਾਤਾ ॥
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885
biaapath puthr kalathr sang raathaa ||
It torments us through the love of children and spouse.


ਬਿਆਪਤ ਹਸਤਿ ਘੋੜੇ ਅਰੁ ਬਸਤਾ ॥
biaapath hasath ghorrae ar basathaa ||
It torments us through elephants, horses and beautiful clothes.



ਬਿਆਪਤ ਰੂਪ ਜੋਬਨ ਮਦ ਮਸਤਾ ॥੨॥
biaapath roop joban madh masathaa ||2||
It torments us through the intoxication of wine and the beauty of youth. ||2||


Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885

ਬਿਆਪਤ ਭੂਮਿ ਰੰਕ ਅਰੁ ਰੰਗਾ ॥
biaapath bhoom rank ar rangaa ||
It torments landlords, paupers and lovers of pleasure.



ਬਿਆਪਤ ਗੀਤ ਨਾਦ ਸੁਣਿ ਸੰਗਾ ॥
biaapath geeth naadh sun sangaa ||
It torments us through the sweet sounds of music and parties.


ਬਿਆਪਤ ਸੇਜ ਮਹਲ ਸੀਗਾਰ ॥
biaapath saej mehal seegaar ||
It torments us through beautiful beds, palaces and decorations.

ਪੰਚ ਦੂਤ ਬਿਆਪਤ ਅੰਧਿਆਰ ॥੩॥
panch dhooth biaapath andhhiaar ||3||
It torments us through the darkness of the five evil passions. ||3||



ਬਿਆਪਤ ਕਰਮ ਕਰੈ ਹਉ ਫਾਸਾ ॥
biaapath karam karai ho faasaa ||
It torments those who act, entangled in ego.



ਬਿਆਪਤਿ ਗਿਰਸਤ ਬਿਆਪਤ ਉਦਾਸਾ ॥
biaapath girasath biaapath oudhaasaa ||
It torments us through household affairs, and it torments us in renunciation.


ਆਚਾਰ ਬਿਉਹਾਰ ਬਿਆਪਤ ਇਹ ਜਾਤਿ ॥
aachaar biouhaar biaapath eih jaath ||
It torments us through character, lifestyle and social status.



ਸਭ ਕਿਛੁ ਬਿਆਪਤ ਬਿਨੁ ਹਰਿ ਰੰਗ ਰਾਤ ॥੪॥
sabh kishh biaapath bin har rang raath ||4||
It torments us through everything, except for those who are imbued with the Love of the Lord. ||4||



ਸੰਤਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਹਰਿ ਰਾਇ ॥
santhan kae bandhhan kaattae har raae ||
The Sovereign Lord King has cut away the bonds of His Saints.



ਤਾ ਕਉ ਕਹਾ ਬਿਆਪੈ ਮਾਇ ॥
thaa ko kehaa biaapai maae ||
How can Maya torment them?



ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਧੂਰਿ ਸੰਤ ਪਾਈ ॥ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਮਾਈ ॥੫॥੧੯॥੮੮॥
kahu naanak jin dhhoor santh paaee || thaa kai nikatt n aavai maaee ||5||19||88||
Says Nanak, Maya does not draw near those who have obtained the dust of the feet of the Saints. ||5||19||88||

Ang 182
Guru Arjan Dev

• Jatan bahut sukh ke keeye dukh ko keeyo na koye: Man makes all sorts of efforts to find happiness; but none to earn pain (Sri Guru Granth Sahib Ji 1428).
• Sukh kayu maangai sabh ko dukh na mangai koyi. Sukhai kaou dukh agalaa manmukh boojh na hoi: Every one craves for happiness and none asks for misery. But in the wake of happiness, there comes great suffering. The self-willed Manmukhs do not understand this (Sri Guru Granth Sahib Ji 57).

Apparently, as all human resources are aimed at seeking out happiness, it becomes imperative to ascertain exactly where this happiness is located. Is it located in the material objects, or, is it located somewhere else? In this context, this Gurbani Reflection will reflect on the following:

• Material Happiness
• Eternal Happiness
• Achieving Real Happiness

Happiness

So friends what are we saying?

Is Bani stating Heaven Hell is a state of mind i.e. those that dwell in the 5 thieves? or is it an actual physical place?

dnt knw da exact rite answer to ur question
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885

buh..far as i knw dat hell and heaven can be made thru livin !!

if u live in fear u live in hell...if u live in love (banni, simran, seva and etc) den ur livin in heaven !!

From post above.

Maya torments us in so many ways. It torments us through intoxication with intellectual pride. It torments us through the love of children and spouse. It torments us through elephants, horses and beautiful clothes. It torments us through the intoxication of wine and the beauty of youth. It torments landlords, paupers and lovers of pleasure. It torments us through the sweet sounds of music and parties. It torments us through beautiful beds, palaces and decorations. It torments us through the darkness of the five evil passions. It torments those who act, entangled in ego. It torments us through household affairs, and it torments us in renunciation. It torments us through character, lifestyle and social status. It torments us through everything, except for those who are imbued with the Love of the Lord.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885

ਸੰਤਨ ਕੇ ਬੰਧਨ ਕਾਟੇ ਹਰਿ ਰਾਇ ॥
santhan kae bandhhan kaattae har raae ||
The Sovereign Lord King has cut away the bonds of His Saints.

ਤਾ ਕਉ ਕਹਾ ਬਿਆਪੈ ਮਾਇ ॥
thaa ko kehaa biaapai maae ||
How can Maya torment them?

ਕਹੁ ਨਾਨਕ ਜਿਨਿ ਧੂਰਿ ਸੰਤ ਪਾਈ ॥ਤਾ ਕੈ ਨਿਕਟਿ ਨ ਆਵੈ ਮਾਈ ॥੫॥੧੯॥੮੮॥
kahu naanak jin dhhoor santh paaee || thaa kai nikatt n aavai maaee ||5||19||88||
Says Nanak, Maya does not draw near those who have obtained the dust of the feet of the Saints. ||5||19||88||

In the mind veerji.

Hello all there

I think accoding to Gurbani, staying away from WAHEGURU is a hell, being completely with HIM is heaven.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885

YouTube - Sin, Guilt, Heaven and Hell
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885

As explained by Guruka Singh from mrsikhnet.com

Material Happiness

As we know it, this Jagat (or material world) is changeable. Everything around us keeps changing on a constant basis. Nothing ever stays permanent. Accordingly, any happiness experienced from material objects is also changeable, hence, temporary or impermanent. In addition, what gives me happiness today may cease to give me the same happiness in the future. For example, one may feel some fleeting joy from owning a new car or a new house, but that joy will not and can not stay forever. Further, an object that provides me happiness may not provide the same degree of happiness to someone else. For example, one may find momentary joy in eating sweets, however, the same sweets will act like a poison to a diabetic. Similarly, a hungry person may find some joy in eating a delicious meal, however, the same meal will not have any appeal to an another person who is not hungry at the moment.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885
One may struggle all his life to amass wealth, gain very high position in the government or status in the society, one may have good family (most beautiful spouse and best children), he may be highly educated, he may be very effluent and powerful, he may be full of worldly talents - but at any given moment he is subject to loose all of it. This is the true nature of this material world; it is ephemeral. Accordingly, the scriptures thunder that finding a real and unending joy in the sense-objects is not possible.

• Khin mahi kayure hoyi gaye jitre maya bhog: In a moment, all pleasures of the material world become bitter (Sri Guru Granth Sahib Ji ).
• Maya moh preet dhrig sukhi na deesai koyi: Cursed is the emotional attachment and love of Maya (or material world); no one is seen to be happy (Sri Guru Granth Sahib Ji 47).
• Farida dil ratta is dunee siyu dunee na kitai kam: Fareed, though the mind is imbued with this material world; but this material world is of no use to it at all (Sri Guru Granth Sahib Ji 1383).

Thus, there is no single object in this world, which can give us lasting happiness. Any happiness or pleasures experienced due to contact of the senses with the mundane objects has beginning and end. Such fleeting happiness derived from worldly objects tastes like nectar in the beginning, however, at the end, it turns out to be a poison.

• Amrit kayuraa bikhiaa meethee. Sakat keee bidhi nainahu deethee: Nectar (Naam) seems bitter to you, and poison is sweet; such is your condition, you faithless cynic, which I have seen with my own eyes (Sri Guru Granth Sahib Ji 892).
• That happiness which is derived from contact of the senses with their worldly objects is termed Raajsic. It appears like nectar in the beginning and like poison in the end (Geeta 18-39).
• Hovun kouraa anehovun meethaa bikhiaa mahi lapataae jare: That which exists, seems bitter; that which does not exist, seems sweet to you. Engrossed in corruption, you are burning away (Sri Guru Granth Sahib Ji 823).

The visible material world is colored with two colors of duality. Because of this duality, every material Sukha or happiness is followed byDukha or sorrow. If there is a laughter, there is a cry; if there is a birth, there is a death; if there is a rich, there is a poor; so on and so forth. As everything in the world is in the state of constant flux, there can be found no permanent or ever-lasting happiness.

• Sadaa sadaa tu ek hai tudh dujaa khel rachaya: Forever and ever You (God) are the only one; and You set the play of duality in motion (Sri Guru Granth Sahib Ji 139).
• Sukh kayu maangai sabh ko dukh na mangai koyi. Sukhai kaou dukh agalaa manmukh boojh na hoi: Every one craves for happiness and none asks for misery. But in the wake of happiness, there comes great suffering. The self-willed Manmukhs do not understand this (Sri Guru Granth Sahib Ji 57).

Scriptures conclude that any pleasures emanating from material objects ultimately turn into disease or pain. When one gets imbued in material enjoyment, he tends to forget his real Self. As a result, he becomes Manmukh (Maya-dhaaree, Maya-stricken or material being). A soul so contaminated with the material nature becomes infected with the poison of lust, greed, anger, delusion, attachment, false ego, enviousness and stubborn mindedness. Consequently, the soul gets caught in the cycle of birth, old age, disease, and death.

• Dukh daaru sukh rog bhaiya jaa sukh taami na hoyee: Pain is the medicine and pleasure is the disease; and where there is pleasure, there is no desire for God (Sri Guru Granth Sahib Ji 469).
• Eh maya jit hari visrai moh upjai bhaayu doojaa laya: Due to the influence of this maya, God is forgotten; worldly love is born; and the mortal gets attached to worldly pleasures (Sri Guru Granth Sahib Ji 921).

From this discussion, it is clear that worldly objects are not the source of real happiness. If they were, then they should provide the same happiness to each one of us at all the time. We know this is not the case. Therefore, any happiness obtained from the mundane objects at best is only fleeting, thus, illusory.
Reference:: Sikh Philosophy Network http://www.sikhphilosophy.net/showthread.php?t=20885
Now, if the real happiness is not inherent in the worldly objects, then where is it located? What is the source of real and eternal happiness? Scriptures provide us with the answer to this fundamental Spiritual inquiry.