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bani is Nirankar and bani is Naam

Discussion in 'Gurmat Vichaar' started by Sikh80, Dec 5, 2007.

  1. Sikh80

    Sikh80
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    Bani, Naam and Recitation

    It was today morning [5-12-07]that the katha of Gyani Maskeen ji was relayed . In his ‘parvachan’ he stated many things but I am quoting only that is relevant to the thread.

    After quoting many ‘tuks’ from SGS ji he made an observation that entire Bani is ‘Naam’ as it is the word of GOD. One can,therefore, concentrate on the recitation of the bani. It can be done in two ways:

    • Either by reciting the Bani like Ajapa jap.
    • Or By reading the bani aloud so that it is heard by the reader.
    OR

    In case it is found difficult then one should do ‘Naam jaap’/simran/meditation on the word ‘waheguru’. He had stated clearly that without this there is no escape of Sikh. One should devote as much time as possible as life is not very predictable.
    I am giving below some ‘tuks’ from Granth sahib ji in this regard:


    • GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.[308-5]
    • Through the Word of the Guru's Bani, the Naam resounds[362-11]
    • Singing the Kirtan of the Lord's Praises, the Naam abides within the mind.[363-3]
    • Constantly listening to the Ambrosial Gurbani in the heart, it becomes pleasing to the mind.[366-11]
    • Through Gurbani, the Incomprehensible Lord is comprehended[366-12]
    There are many sweet quotes from the Granth Sahib ji.
      • The One Lord is pervading and permeating deep within the heart; with your mouth, recite the Ambrosial Hymns of the Guru.[366-12]
      • Gurbani is the jewel, the treasure of devotion.[376-14]
      • Singing, hearing and acting upon it, one is enraptured.[376-15]
      • Embrace love for the Word of the Guru's Bani.[387-13]
      • The Kirtan of the Lord's Praise is my Support; this wealth is everlasting.[398-14]|
      • Those whose minds are pleased with the Word of the Guru's Bani, drink in the Ambrosial Nectar again and again.[449-14]
      • Servant Nanak chants the Glorious Words of the Guru's Bani; through them, one is absorbed into the Naam, the Name of the Lord. [494-4]
    Waaho! Waaho! is the Bani, the Word, of the Formless Lord. There is no other as great as He is.[515-17]
     
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  3. Sikh80

    Sikh80
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    I am giving below some other lines of SGGS ji. These also support the viw stated above in the earlier post of the thread.

    1.

    gur pUry kI bwxI jip Andu krhu inq pRwxI ]1] (616-10, soriT, mÚ 5)
    Chant the Word of the Perfect Guru's Bani, and be ever in bliss, O mortal.

    2.

    mY gurbwxI AwDwru hY gurbwxI lwig rhwau ]8] (759-4, sUhI, mÚ 4)
    I have the Support of the Word of the Guru's Bani. Attached to Gurbani, I survive. ||8||

    3.


    scw siqguru scI bwxI ijin scu ivKwilAw soeI ] (769-8, sUhI, mÚ 3)
    True is the True Guru, and True is the Word of His Bani; through it, the True Lord is seen.
    4.


    swcy gux gwvY sic smwvY scu vyKY sBu soeI ] (769-8, sUhI, mÚ 3)
    One who sings the Glorious Praises of the True Lord merges in Truth; he beholds the True Lord everywhere.

    5.

    ihrdY pRgwsu hovY ilv lwgY gurmiq hir hir nwim smwxI ]1] rhwau ] (880-13, rwmklI, mÚ 4)
    Your heart shall be illumined; through the Guru's Teachings, lovingly attune yourself to the Lord. You shall merge in the Name of the Lord, Har, Har.


    E&OE
     
  4. Sikh80

    Sikh80
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    Bani...is Nirankaar
    ===================
    ndir kry qw ismirAw jwie ]

    Awqmw dRvY rhY ilv lwie ]

    Awqmw prwqmw eyko krY ]

    AMqr kI duibDw AMqir mrY ]1]

    gur prswdI pwieAw jwie ]

    hir isau icqu lwgY iPir kwlu n Kwie ]1] rhwau ]

    sic ismirAY hovY prgwsu ]

    qw qy ibiKAw mih rhY audwsu ]

    siqgur kI AYsI vifAweI ]

    puqR klqR ivcy giq pweI ]2]

    AYsI syvku syvw krY ]

    ijs kw jIau iqsu AwgY DrY ]

    swihb BwvY so prvwxu ]

    so syvku drgh pwvY mwxu ]3]

    siqgur kI mUriq ihrdY vswey ]

    jo ieCY soeI Plu pwey ]

    swcw swihbu ikrpw krY ]

    so syvku jm qy kYsw frY ]4]

    Bniq nwnku kry vIcwru ]

    swcI bwxI isau Dry ipAwru ]

    qw ko pwvY moK duAwru ]

    jpu qpu sBu iehu sbdu hY swru ]5]





    Quote:
    English Translations:
    Dhanaasaree, First Mehl:
    If the Lord bestows His Glance of Grace, then one remembers Him in meditation.
    The soul is softened, and he remains absorbed in the Lord's Love.
    His soul and the Supreme Soul become one.
    The duality of the inner mind is overcome. ||1||
    By Guru's Grace, God is found.
    One's consciousness is attached to the Lord, and so Death does not devour him. ||1||Pause||
    Remembering the True Lord in meditation, one is enlightened.
    Then, in the midst of Maya, he remains detached.
    Such is the Glory of the True Guru;
    in the midst of children and spouses, they attain emancipation. ||2||
    Such is the service which the Lord's servant performs,
    that he dedicates his soul to the Lord, to whom it belongs.
    One who is pleasing to the Lord and Master is acceptable.
    Such a servant obtains honor in the Court of the Lord. ||3||
    He enshrines the image of the True Guru in his heart.
    He obtains the rewards which he desires.
    The True Lord and Master grants His Grace;
    how can such a servant be afraid of death? ||4||
    Prays Nanak, practice contemplation,
    and enshrine love for the True Word of His Bani.
    Then, you shall find the Gate of Salvation.
    This Shabad is the most excellent of all chanting and austere meditations. ||
    5||2||4||

    Source:SikhiToTheMax
     
  5. Sikh80

    Sikh80
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    Sachi Bani...does it Mean Naam/Anhat naad or something else? Kindly guide.
     
  6. spnadmin

    spnadmin United States
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    In my limited understanding, it means the true or genuine Bani. Contrasted to Kachi Bani (pardon my spelling) which is bani popularized in song for entertainment purposes. For example, New Age religious music that includes bani, but does not stick to the authentic wording of the raags. NamJap can answer this better. I asked him about this a while back.
     
  7. Sikh80

    Sikh80
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    Bani and Significance

    What is commonly understood by Bani

    Gurbani is the term used by Sikhs to refer to any compositions of the Gurus. Gurbani is composed of two words: 'Gur' meaning 'the Guru's' and 'bani' meaning 'word'.
    Bani (Punjabi ਬਾਣੀ), short for Gurbani (Punjabi ਗੁਰਬਾਣੀ), is the term used by Sikhs to refer to various sections of the Holy Text that appears in their several Holy Books. These Banis are also found in small Gutkas or Small Books containing sections of Gurbani. These Gutkas can vary from just a few pages to hundreds of pages and are used by the Sikhs to read these Banis on a daily basic. The handy size of the Gutkas makes it easy to carry them in a coat pocket or purse. Although the Gutkas have to be treated with respect and care, the Sikhs do not accord the Gutkas the same treatment as the Sri Guru Granth Sahib their perpetual Guru, which is treated like a living Guru.
    · Sikhs carry the Gutka covered in a clean cloth and wash their hands before handling the Gutka.
    • One must not put any Gurbani script on the floor; nor handle with unwashed hands; read without covering your head; turn the pages with licked finger; or cause any disrespect to the honourable word of our Gurus.
    · The Sikh normally would sit comfortably on the floor or if this proves difficult on a bed or sofa, cross-legged with the spine in a straight position in a quiet place in their home or wherever you are and then read quietly the Banis from the Gutka or from memory[1].

    Nitnem Gutka


    are usually recited daily by some devoted Sikhs in the early morning. Rehras Sahib is read in the evening and Kirtan Sohila before going to sleep at night. No exact time is stipulated by the Guru for the reciting of the Banis and it is left to the individual. However, the morning Banis are normally read early in the morning when the world is still asleep and it is peaceful and silent. One should endeavour to do this as early as possible in the "ambrosial" hours of the morning. Some devout Sikhs read their Banis as early as 4 am but most practising Sikh usually recite their Banis at about 6 am and it takes about 1 hour to complete their meditation.

    Recommendation oF SGPC

    The SGPC have recommended that the following 5 Banis should be recited by a Sikh on a daily basic: Japji Sahib, Jaap Sahib and Amrit Savaiye in the morning, Rehras Sahib is to be read in the evening (about 6pm) and Kirtan Sohila before going to sleep at night.
    Whether one recite just one Bani or all the above Banis everyday, the Sikh must bear the following advice given by SGGS:
    • Gurbani is jewel:
    • Gurbani is the jewel, the treasure of devotion. Singing, hearing and acting upon it, one is enraptured. ||2|| (page 376)
    • Hold your mind steady while reciting Bani:
    • Under Guru’s Instructions, hold your mind steady; O my soul, do not let it wander anywhere. One who utters the Bani of the Praises of the Lord God, O Nanak, obtains the fruits of his heart’s desires. ||1|| (p538)
    • Focus one’s mind on the True Lord:
    • When the Lord shows His Mercy, He enjoins the mortal to work for the Guru. His pains are taken away, and the Lord’s Name comes to dwell within. True deliverance comes by focusing one’s consciousness on the True Lord. Listen to the Shabad, and the Word of the Guru’s Bani. ||1|| (p1277)
    Respecting Gurbani

    A Gutka is kept covered in a clean cloth. A person must wash their hands, feet and face, and cover his/her head before handling the Gutka. Gurbani should never be put on the floor or in a place which is lower than any furniture upon which a person may sit or lie.
    A Gutka should never be taken to any place where any of the four major sins ("bajjar kurehats) are/do take place: sexual relationships outside of marriage, consumption of tobacco products (or any other intoxicants including alcohol), cutting or removal of hair from the body or consumption of meat or eggs.
    Bani as per Sikh Encylopedia



    BANI, Sanskrit van! (meaning sound, voice, music; speech, language, diction; praise, laudation), refers in the specifically SIKH context to the sacred compositions of the Gurus and of the holy saints and sufis as incorporated in the Scripture, the GURUGRANTH Sahib. Compositions of Guru Gobind SINGH comprising the DASAM GRANTH are also referred to as Bani. For SIKHS, Bani or the compound Gurbani (Guru`s ban!) is the revealed word. Revelation is defined as the way God discloses and communicates Himself to humanity. There are different views on how he does this. The Hindu belief is that God occasionally becomes incarnate as an avatar and thus communicates Himself through his word and action while living on this earth. For the Muslims the revelation consists in actual words in the form of direct messages conveyed from God through an angel. Gabriel, to the Prophet. Another belief is that God communicates not the form but the content of the words, i.e. knowledge, to man. A related view is that, as a result of the mystic unity they achieve with the Universal Self, certain individuals under Divine inspiration arrive at truths which they impart to the world.

    Origin Of Bani


    The Gurus did not subscribe to the incarnation theory "The tongue be burnt that says that the Lord ever takes birth" (GG, 1136), nor did they acknowledge the existence of angels or intermediaries between God and man. They were nevertheless conscious of their divine mission and described the knowledge and wisdom contained in their hymns as Godgiven. "As the Lord`s word comes to me, 0 Lalo, so do I deliver it," says Guru NANAK (GG, 722). Guru ARJAN: "I myself know not what to speak; all I speak is what the Lord commandeth" (GG, 763).

    Bani : Revealation for the sikhs


    It is in this sense that Bani is revelation for the Sikhs. It is for them God`s Word mediated through the Gurus or Word on which the Gurus had put their seal. The Bani echoes the Divine Truth; it is the voice of God "the Lord`s own word," as said Guru Nanak; or the Formless Lord Himself, as said Guru Amar Das: vahu vahu bani nirankar hai tisujevadu avaru na koi (GG, 515) Hail. hail, the word of the Guru, Which is the Formless Lord Himself; There is none other, nothing else To be reckoned equal to it. Being Word Divine, Bani is sacred and the object of utmost veneration. That the Bani was reverenced by the Gurus themselves even before it was compiled into the Holy Book is attested by an anecdote in Gurbilas Chhevin Patshahi. While returning from Goindval after the obsequies of his father, Guru Arjan took with him some pothis or books containing the Bani of the first four Gurus. The Sikhs carried the pothis, wrapped in a piece of cloth, in a palanquin on their shoulders. The Guru and other Sikhs walked along barefoot while the Guru`s horse trailed behind bareback. When the Sikhs suggested that the Guru ride as usual, he replied, "These [pothis] represent the four Gurus, their light. It would be disrespectful [on my part to ride in their presence]. It is but meet that I walk barefoot." "The Bani is Guru and the Guru is Bani...." sang Guru Ram Das (GG, 982).

    Guru Nanak, the founder, had himself declared, "sabda, i.e. word or bani, is Guru, the unfathomable spiritual guide; crazed would be the world without the sabda" (GG, 635). "SabdaGuru enables one to swim across the ocean of existence and to perceive the One as present everywhere" (GG, 944). Thus it is that the Bani of the Guru commands a Sikh`s reverence.


    Content Of Bani


    The content of the Bani is God`s name, God`s praise and the clue to Godrealization. God is described both as immanent and transcendent. He is the creator of all things, yet He does not remain apart from His creation. He responds to the love of His creatures. HUKAM or the Divine Law is the fundamental principle of God`s activity. Man`s duty is to seek an understanding of His A ukam and to live his life wholly in accord with it. God is the source of grace (nadar) and it behoves man to make himself worthy of His grace. The Bani, which is Guru in essence, brings this enlightenment to men. It shows the way. Listening to, reciting and becoming absorbed in Bani engenders merit and helps one to overcome haumai, i.e. finite ego or selflove which hinders understanding and realization. In proclaiming the supreme holiness and majesty of God, the Bani has few parallels in literature. It contains one of the most intimate and magnificent expressions of faith in the Transcendent. It is an earnestly given testament about God`s existence and a sterling statement of a deeply experienced vision of Him.


    Bani : A spritual key for sikhs


    The Bani is all in the spiritual key. It is poetry of pure devotion, love and compassion. It is lyrical rather than philosophical, moral rather than cerebral. It prescribes no social code, yet it is the basis of Sikh practice as well as of the Sikh belief. It is the source of authority, the ultimate guide to the spiritual and moral path pointed by the Gurus. The form of the Bani is as sublime as is its content. It is a superb body of verse in a variety of metre and rhythm, arranged under thirtyone different musical measures. Besides its ardent lyricism and abounding imagination, it displays a subtle aesthetic sensitivity. The aptness of its image and simile is especially noteworthy. Its musicality is engaging. The language is mainly PUNJABI in its simple spoken idiom. The downtoearth, sinewy presence of its vocabulary and the eloquence of its symbolism drawn from everyday life give it a virile tone. The Bani constitutes the springhead of Punjabi literary tradition and the creative energy the latter acquired from it informed its subsequent growth and continues to be a vital influence to this day[2].

    1. Shackle, C., A Guru Nanak G/ossary. London, 1981
    2. Kirpal Singh,JANAM SAKHI Prampara. PATIALA, 1969
    3. Kahn Singh, Bhai, Gunnat Martand. AMRITSAR, 1983
    Note: This is of contemporary interest.Hence it is posted here.
    [1] The 5 Banis Japji Sahib, Jaap Sahib, Anand Sahib, Benti Chaupai and Amrit Savaiye


    [2] http://www.thesikhencyclopedia.com/component/option,com_alphacontent/task,view/id,341/
     
  8. Sikh80

    Sikh80
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    Dur kI bwxI AweI ] (628-2, soriT, mÚ 5)
    The Bani of His Word emanated from the Primal Lord.
    iqin sglI icMq imtweI ] (628-2, soriT, mÚ 5)
    It eradicates all anxiety.
    dieAwl purK imhrvwnw ] (628-2, soriT, mÚ 5)
    The Lord is merciful, kind and compassionate.
    hir nwnk swcu vKwnw ]2]13]77] (628-3, soriT, mÚ 5)
    Nanak chants the Naam, the Name of the True Lord. ||2||13||77||
     
  9. Sikh80

    Sikh80
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    Bani : Revealation for the sikhs


    It is in this sense that Bani is revelation for the Sikhs. It is for them God`s Word mediated through the Gurus or Word on which the Gurus had put their seal. The Bani echoes the Divine Truth; it is the voice of God "the Lord`s own word," as said Guru Nanak; or the Formless Lord Himself, as said Guru Amar Das: vahu vahu bani nirankar hai tisujevadu avaru na koi (GG, 515) Hail. hail, the word of the Guru, Which is the Formless Lord Himself; There is none other, nothing else To be reckoned equal to it. Being Word Divine, Bani is sacred and the object of utmost veneration. That the Bani was reverenced by the Gurus themselves even before it was compiled into the Holy Book is attested by an anecdote in Gurbilas Chhevin Patshahi. While returning from Goindval after the obsequies of his father, Guru Arjan took with him some pothis or books containing the Bani of the first four Gurus. The Sikhs carried the pothis, wrapped in a piece of cloth, in a palanquin on their shoulders. The Guru and other Sikhs walked along barefoot while the Guru`s horse trailed behind bareback. When the Sikhs suggested that the Guru ride as usual, he replied, "These [pothis] represent the four Gurus, their light. It would be disrespectful [on my part to ride in their presence]. It is but meet that I walk barefoot." "The Bani is Guru and the Guru is Bani...." sang Guru Ram Das (GG, 982).

    Guru Nanak, the founder, had himself declared, "sabda, i.e. word or bani, is Guru, the unfathomable spiritual guide; crazed would be the world without the sabda" (GG, 635). "SabdaGuru enables one to swim across the ocean of existence and to perceive the One as present everywhere" (GG, 944). Thus it is that the Bani of the Guru commands a Sikh`s reverence.
     
  10. Sikh80

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    Practice of Bani

    are usually recited daily by some devoted Sikhs in the early morning. Rehras Sahib is read in the evening and Kirtan Sohila before going to sleep at night. No exact time is stipulated by the Guru for the reciting of the Banis and it is left to the individual. However, the morning Banis are normally read early in the morning when the world is still asleep and it is peaceful and silent. One should endeavour to do this as early as possible in the "ambrosial" hours of the morning. Some devout Sikhs read their Banis as early as 4 am but most practising Sikh usually recite their Banis at about 6 am and it takes about 1 hour to complete their meditation.

    Recommendation oF SGPC

    The SGPC have recommended that the following 5 Banis should be recited by a Sikh on a daily basic: Japji Sahib, Jaap Sahib and Amrit Savaiye in the morning, Rehras Sahib is to be read in the evening (about 6pm) and Kirtan Sohila before going to sleep at night.
    Whether one recite just one Bani or all the above Banis everyday, the Sikh must bear the following advice given by SGGS:
    • Gurbani is jewel:
    • Gurbani is the jewel, the treasure of devotion. Singing, hearing and acting upon it, one is enraptured. ||2|| (page 376)
    • Hold your mind steady while reciting Bani:
    • Under Guru’s Instructions, hold your mind steady; O my soul, do not let it wander anywhere. One who utters the Bani of the Praises of the Lord God, O Nanak, obtains the fruits of his heart’s desires. ||1|| (p538)
    • Focus one’s mind on the True Lord:
    • When the Lord shows His Mercy, He enjoins the mortal to work for the Guru. His pains are taken away, and the Lord’s Name comes to dwell within. True deliverance comes by focusing one’s consciousness on the True Lord. Listen to the Shabad, and the Word of the Guru’s Bani. ||1|| (p1277)
    Respecting Gurbani

    A Gutka is kept covered in a clean cloth. A person must wash their hands, feet and face, and cover his/her head before handling the Gutka. Gurbani should never be put on the floor or in a place which is lower than any furniture upon which a person may sit or lie.


    A Gutka should never be taken to any place where any of the four major sins ("bajjar kurehats) are/do take place: sexual relationships outside of marriage, consumption of tobacco products (or any other intoxicants including alcohol), cutting or removal of hair from the body or consumption of meat or eggs.
     
  11. Astroboy

    Astroboy Malaysia
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    Click on Real Player (Audio file)
    Aavo Sikh Satgur Ke Pyareo

    Listen to the narration - explanation given and other parmaans.
     
  12. Sikh80

    Sikh80
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    THE GURBANI ON STRESS MANAGEMENT
    [http://www.{url not allowed}/sikhne...348D4C1C50FF34587256F7600340AE0!OpenDocument]
    When I forget Truth, I endure all pains and afflictions. These cannot be
    eliminated, even by making thousands of efforts. One who forgets the
    Naam, the Divine Name, is known as a poor person. One who forgets
    the Naam, wanders in rebirths. One who does not remember Truth,
    is tortured by the fear of death. One who does not remember Truth,
    is a sick person. One who does not remember Truth, is egotistical and
    proud. One who forgets the Naam is miserable in this world (sggs 964).
    <><><><>

    In essence, to remember Truth or Naam (the Divine Name) is to remember one's Soul-Nature, which is the inner force of Pure Awareness. On the other hand, to forget Truth or Naam is to forget one's essential state, the godly status. As time and again stated in the Gurbani (Sri Guru Granth Sahib, SGGS), one who forgets this Reality is egotistical, distressed, sick or miserable person in this world. Because such person, whose lifestyle is conditioned by the bodily concept, is subjected to the following defects: being invariably illusioned, committing mistakes, cheating others, and acting with imperfect senses. Thus, the bodily concept is the womb of sorrows. Because, in body-consciousness, the Reality becomes unreal and unknown. It causes one suffers the activities of the body by identifying himself (in ignorance) with the body-frame, resulting in one's bodily suffering or distress. Becoming liberated from suffering means annihilation of the body-consciousness. It is bending the outer to the inner; making the body-mind-intellect express the Real which is all and beyond all.

    nwnk ibnu nwvY sBu duKu suKu ivswirAw: Nanak bin naavai sabh dukh sukh visaariaa: O Nanak, without the Naam, everything is painful, and happiness is forgotten (sggs 86).
    duKu qdy jw ivsir jwvY: Dukha tade jaa visari jaavai: Upon forgetting God, one suffers in pain (sggs 98).
    mnu vis dUqw durmiq doie: Mann vas dootaa durmati doi: The mind is in the control of evil passions, evil intent, and duality (sggs 222).
    cMcl cpl buiD kw Kylu: Chanchal chapal budh kaa khel: Body is the play-thing of fickle and unsteady intellect (sggs 152).
    kwmu k®oDu min mohu srIrw]lbu loBu AhMkwru su pIrw: Kaam krodhu mani mohu sareeraa. Labu lobhu ahankaar su peeraa: Mind and body afflicted with lust, anger, attachment, greed and pride lead only to pain (sggs 414).
    mwieAw moih sB suiD gvweI kir Avgx pCoqwvixAw: Maya mohi sabh sudh gavaaee kar avgan pachhotaavaniaa: The love of material world (Maya or illusion) displaces all understanding; making mistakes, then people live in regret (sggs 116).
    kwm k®oD Aru loB moh ieh ieMdRI ris lptwDy: Kaam krodh ar lobh moh ih indree ras laptaaye: Man's senses are beguiled by sensual pleasures of lust, by anger, greed and emotional attachment (sggs 403).
    kir prpMcu jgq kau fhkY Apno audru BrY: Kar parapanch jagat kou dehakai apano udar bharai: Practicing deception, one's mind tries to cheat the world, and so it fills its belly (sggs 536).
    We live in continually changing environment. Further, we face conflicts of various kinds in our lives. Personal difficulties at home, pressures at rapidly changing workplace and other external distractions toss us in various directions. We experience stress as we readjust our lives to different circumstances in our lives. Wear and tear of our bodies is the direct manifestation of this stress. It results in negative feelings of depression, despair, distrust, worry, impatient, anxiety, rejection, violence, strain, agitation and anger. These negative feelings, in turn, kill people through chronic physiological and psychological health problems such as mental breakdown, headaches, ulcers, suppression of digestion, weakening of immune system, fatigue, diabetes, burnout, exhaustion, upset stomach, restlessness, rashes, insomnia, high blood pressure, heart disease, stroke, suicide, and, perhaps, even cancer. To correct the situation temporarily, many resort to antibodies, drugs, intoxicants, and so on. As indicated in the Gurbani, the entire material world is filled with such suffering.

    nwnk duKIAw sBu sMswr: Nanak dukheeaa sabh sansaar: O Nanak, the whole world is suffering (sggs 954).
    kyiqAw dUK BUK sd mwr: Ketiaa dookh bhookh sad maar: Many endure constant distress, deprivation and abuse (sggs 5).
    iqsnw Agin jlY sMswrw: Tisnaa agni jalai sansaaraa: The world is burning in the fire of desire (sggs 120).
    dUjY lwig jgu Kip Kip mUAw: Doojai laag jag khap khap mooaa: Attached to duality, the world is distracted and distressed to death (sggs 113).
    jw kau icMqw bhuqu bhuqu dyhI ivAwpY rogu: Jaa kau chintaa bahat bahat dehee viaapai rogu: When one is plagued by acute and excessive worry, he suffers by diseases of the body (sggs 70).
    The modern material life is full of external and internal stressors. All these stressors can be grouped in three categories: stress created by actions of one's own body-mind-intellect apparatus, stress created by actions of other living entities, and stress created by the forces of the nature.

    Apart from stress created by external factors, the real monster is within! It is the psychological construct self-image. False ego-sense, "I-am-ness", bodily concept, Haume, or conditioned self are a few other names for it. Once this phantom has arisen, it creates havoc in the body-mind-speech-intellect instrument. It is the mother of all false concepts, as well as all suffering and stress. Therefore, it is the hardest to deal with than the generally supposed.

    haumY rogu vfw sMswir: Houmai rog vaddaa sansaar: The world is suffering from the greatest disease of egotism (sggs 1278).
    duKu haumY pwp kmwie: Dukh haumai paap kamaai: Man suffers pain by practicing sin in ego (sggs 511-3).
    jig haumY mYlu duKu pwieAw mlu lwgI dUjY Bwie: Jagi haumi mailu dukhu payaa malu laagee doojai bhaai: Because of the love of duality, the world is polluted with the filth of egotism, and suffering in pain (sggs 39).
    nwnk sbid pCwxIAY haumY krY n koie: Nanak sabadi pashaaneeai houmai karai na koi: O Nanak, one who realizes the Shabad does not act in egotism (sggs 58).
    When there is a discrepancy between what we want to be and what we actually are, there is stress. It is the false ego-sense that wants us to be what we are not. Consequently, we end up chasing illusion: "That which is not". With such unripe ego come fear and doubt, which are worse than any dreaded disease. Fear and doubt make us pretend. Due to our wrong breeding, we learn pretending from the very childhood. In turn, pretending gives rise to greed and stress. Once the stress begins, the mind has no control over it.

    AMqir loBu min mYlY mlu lwey: Antari lobhu mani mailai malu laaye: By greed within, mind becomes filthy, and one spreads filth around (sggs1062)
    swcI suriq nwim nhI iqRpqy haumY krq gvwieAw: Saachee surati naami nahee tripate houmai karat gavaaiaa: People pretend to understand the Truth, but they are not satisfied by the Naam; they waste their lives in egoism (sggs 1254).
    mwieAw no iPrY qpw sdwvY: Maya no firai tapaa sadaavai: Man runs after Maya, the illusion, and yet pretends to be a man of disciplined meditation (sggs 948).
    krY duhkrm idKwvY horu: Karai duhakaram dikhaavai hor: People do their evil deeds, and pretend otherwise (sggs 194).
    AigAwnI mwnuKu BieAw jo nwhI so lorY: Agiaanee maanukh bhaiaa jo naahee so lorai: Humanity is in spiritual ignorance; people see things that do not exist (sggs 212).
    BY ivic jMmY BY mrY BI Bau mn mih hoie: Bhai vich jammai bhai marai bhee bhaou mann mahi hoi: In fear we are born, and in fear we die; fear is present in the mind (sggs 149).
    mnmuKu rogI hY sMswrw: Manmukh rogee hai sansaaraa: The Manmukh (material or unenlightened beings) are sick and diseased in the world (sggs 118).
    Always tossing and turning, the restless mind (false self) creates internal conflicts and makes us attached to duality, the world of Maya or illusion. When we lose our intelligence due to attachment to internal thieves (lust, anger, greed, etc.), our entire consciousness becomes polluted. Because of a false hope for happiness, then we get involved in various plans for material activity. In this conditioned state, we try to acquire or occupy more than needed. In other words, for material happiness, we acquire extravagantly and also spend it extravagantly. In ignorance, all our activities are directed towards fulfilling material desires, passions, sense gratification, and trying to enjoy separately from the Totality (absence of "Band Shaknaa" or selfless sharing). Thus, all our distresses are due to material extravagance. Such activities are said to be sinful for they actually put us into distress. But, due to differentiated consciousness, we do not know this. Consequently, we are said to be in ignorance.

    mn kw JUTw JUTu kmwvY: Mann kaa jhoothaa jhooth kamaavai: False or corrupt mind practices falsehood (sggs 948).
    nwrwiex inMdis kwie BUlI gvwrI]duik®qu suik®qu Qwro krmu rI: Narayan Nindas kaayi bhoolee gavaaree. Dukrit sukrit thaaro karam ree: Why do you slander God, O deluded and ignorant man. Pain and pleasure are the result of your own actions (sggs 695).
    jYsw syvY qYso hoie: Jaisaa sevai taiso hoi: As you think, so you become (sggs 224).
    mwieAw mohu sBu duKu hY Kotw iehu vwpwrw: Maya moh sabh dukh hai khotaa ih vaapaaraa: The love of Maya is totally painful; this is a bad deal (sggs 570).
    ibnu nwvY sBu duKu hY duKdweI moh mwie: Bin naavai sabh dukh hai dukhadaaee moh maayi: Without the Naam, all is pain. Attachment to Maya is agonizingly painful (sggs 1423).
    The Gurbani roars that the world and its gross objects can only give us fleeting pleasure, not eternal Happiness, Bliss or Peace. Because the real Happiness flows from within. In other words, realization of one's Spiritual Nature is the supreme Happiness. In the absence of this Self-realization, all is "bitter" — distress, suffering, lamentation, pain, frustration, anxiety, fear, Karmic reactions, disease, and struggle for unenlightened existence. Still, surprisingly, man's all efforts are aimed at securing nothing but material pleasures!

    imTw kir kY kauVw KwieAw: Mithaa kari kai kaurraa khaaiaa: Deeming it sweet, people eat the bitter (sggs 1243).
    muiK byrwvY AMiq TgwvY: Mukhi bairaavai anti thagaavai: In the beginning Maya seems to please, but in the end, she deceives (sggs 892).
    sBy vsqU kauVIAw scy nwau imTw: Sabhe vasatoo kourreeaa sache naao mithaa: All material things are bitter; the True Name alone is sweet (sggs 321).
    bwhir FUFq bhuqu duKu pwvih Gir AMimRqu Gt mwhI jIau: Baahari dhoondhat bahut dukha paavahi ghari amrit ghat maahee jeeu: By searching around on the outside, you will only suffer great pain; the Ambrosial Nectar is found within the home of your inner being (sggs 598).
    The attachment to the material world is said to be full of tribulations and misery. According to our association with different modes of material nature, we experience specific material happiness and distress. The Gurbani repeatedly reminds us it is because of ignorance we are attached to the material world (Maya) instead of our stress free Self, which is always within us. Ignorance is the forgetfulness of this True Self (God, Sat Guru, Truth, Pure Consciousness or Nature, etc.). In such ignorance, we spend life trying pleasing or gratifying others to preserve our name, pride and fame. As a result we suffer from material distress. Being thus absorbed in a conditioned life, we never attain real Bliss or Happiness (anand).

    igAwn hIxM AigAwn pUjw]AMD vrqwvw Bwau dUjw: Giaan heenan agiaan poojaa. Andh vrtaavaa bhaayu doojaa: Without spiritual wisdom, the people worship ignorance. They thus grope in the darkness, in the love of duality (sggs 1412).
    Brm moh AigAwn AMDwr: Bharam moh agiaan andhaar: Through doubt, emotional attachment and ignorance, we are enveloped in darkness (Sggs 675).
    privriq mwrgu jyqw ikCu hoeIAY qyqw log pcwrw]lau irdY nhI prgwsw qau lau AMD AMDwrw: Paravirati maarag jetaa kish hoeeai tetaa log pachaaraa. Lau ridai nahee paragaasaa tayu lau andh andhaaraa: The more you walk in the ways of the material world, the more you try to please people. Until the heart is enlightened, one gropes in the darkness of ignorance (sggs 1205).
    Although one's intellect and the capacity of reasoning is useful in dealing with the external difficulties, but are deplorably inadequate and also inappropriate when faced with internal challenge. Then how can one go about managing different aspects of stress arousal?

    Stress and the modern life are intertwined. Thus stress is unavoidable, even if one is to abandon the world. Given the circumstances, what we can do is free ourselves to the extent that we will not be adversely affected by it. Stress results from the way we perceive the world, not from the way the world really is. To put it otherwise, it is not circumstances or events in themselves that cause our stress, but rather the views we take of them. What it boils down to is to realize indivisibility of our Spiritual Nature or "Joti Svaroop", which is Unconditioned and Changeless. Then we can remain unaffected by the objective conditions. That is to say, by being awake, aware, alert and detached we can attain freedom from stress while living in the world. The wise ones call this state "being in the world but not of it"! In this context, the example often cited in the scriptures is that of a lotus flower — it floats on the muddy water, yet it remains untouched.

    sB kY miD sgl qy audws: Sabh kai madhi sagal te udaas: Remain in the midst of all, and yet detached from all (sggs 296
    AMjn mwih inrMjin rhIAY jog jugiq iev pweIAY: Anjan maahi niranjan raheeai yog jugati iv paaeeai: Remaining pure in the midst of the worldly filth — this is the way to attain Yoga (sggs 730).
    jYsy jl mih kmlu inrwlmu murgweI nY swxy ]suriq sbid Bv swgru qrIAY nwnk nwmu vKwxy: Jaise jal mahi kamal niraalam muragaaee nai saane. Surti sabadi bhav saagar tareeai Nanak naam vakhaane: The lotus flower floats untouched upon the surface of the water, and the duck swims through the stream; with one's consciousness focused on the Divine Name, one crosses over the terrifying world-ocean (sggs 938).
    Sometimes, to mitigate distresses in this forest of the material world, the misguided conditioned Jeeva (individual being) receives cheap blessings from cheats — show-bottle spiritualists, many so-called Saadhoos and Sants, Manmukhs or swindlers in religious garbs, opportunists who use religion and people's suffering for personal gains, etc. — who preach and practice against the principles of the scriptural Truth. He then loses all his discerning intelligence in their bad association (Kusang). This is exactly like jumping in a shallow pond. As a result, one simply breaks his head! Like a football he then gets kicks from all sides.

    As emphasized in the scriptures, the goal is to achieve the consciousness of fearlessness. Absence of fear is absence of pretending. Absence of pretending means nonattendance of false self or ego. In the nonattendance of false ego, there is no appearance of stress. Therefore, the scriptures tell us the way to manage stress is through psychological Simplicity. Not external simplicity, but the Simplicity of the mind (Sahaj). A truly Simple mind is free of false self: selfishness, aggressiveness, arrogance, baser desire, anger, possessiveness, all sense of "I-me-mine", etc. To achieve this Simplicity requires purification of the body-mind-speech-intellect instruments.

    miq hodI hoie ieAwxw: Mati hodee hoi iaanaa: If you are wise, be Simple (sggs 1384).
    Awpu gieAw BRmu Bau gieAw jnm mrn duK jwih: Aap gaiaa bhram bhaou gaiaa janam maran dukh jaahi: When ego departs, doubt and fear also depart, and the pain of birth and death is removed (sggs 1093).
    kUVY kI pwil ivchu inklY scu vsY min Awie: Koorre kee paali vichahu niklai sach vasai mani aai: When the veil of falsehood is torn down from within, Truth comes to dwell in the mind (sggs 591).
    suMn smwiD shij mnu rwqw]qij hau loBw eyko jwqw: Sunn samaadhi sahaj man raataa. Taj hayu lobhaa eko jaataa: My mind is intuitively absorbed in Sunn Samaadhi; renouncing egoism and greed, I have come to know One God (sggs 904).
    imTw bolih iniv clih syjY rvY Bqwru: Mithaa bolahi nivi chalahi sejai ravai bhataar: With genuine sweet speech and a humble way of life, the soul enjoys God-union: Self-realization (sggs 31).
    True purity — which according to the Gurbani stems from truthful living — is the absence of the false self, with its pride and hurt. With the purification of the body (or physical senses), one's perception of the gross objects of the world stands changed. With the purification of the mind, one's feelings of emotions cease to harrow him. With the purification of the intellect, one thinks right thoughts. With the purification of the speech, one's true character shines forth. All these are aid in proper management of the material distress.

    The Gurbani tells us that, for a seeker, distress is an opportunity to remember his godly status. Because when one is very much distressed by material conditions, one becomes interested in God (the True Self). Nobody wants to know himself or God in material happiness! The trials and tribulations that human beings face in the material world are thus meant to increase one's faith, attention, conviction, concentration and humility. When a person understands that he is not this body-frame, he will become fearless as there will not be anxieties or stress. As a positive influence, therefore, stress can result in a new awareness and an exciting new perspective.

    duKu dwrU suKu rogu BieAw jw suKu qwim n hoeI: Dukh daaroo sukh rog bhaiaa jaa sukh taami na hoee: Suffering is the medicine, and pleasure the disease, because where there is pleasure, there is no desire for God (sggs 469).
    jb lgu jIau ipMfu hY swbqu qb lig ikCu n smwry: Jabb lagu jeeou pind hai saabat tabb lag kish na samaare: As long as one's life force and body are healthy and strong, he does not care to remember the Truth (sggs 981).
    Therefore, the Gurbani ask us to never be distressed or satisfied by material opulence. Because our concern in life is to know the Truth. When one is callous to all duality (Doojaa Bhaav) and the happiness and distress of this material world, one is fit for Eternal Life. Material happiness and distress come and go. Therefore a Giaanee (spiritually wise man) is not concerned with them.

    suK duK sm kir jwxIAih sbid Byid suKu hoie: Sukh dukh sam kar jaaneeahi sabadi bhed sukh hoi: Those who see pain and pleasure as one and the same find peace; they are pierced through by the Shabad (sggs 57).
    sB kY mDy Ailpq inrbwxy: Sabh kai madhe alipat nirabaane: In the midst of world happenings, remain detached and balanced in Nirvaana (sggs 102).
    mn qUM joiq srUpu hY Apxw mUlu pCwxu: Mann toon joti saroop hai apnaa mool pashaan: O my mind, you are That — the true image of the Divine Light — know your Reality (sggs 441).
    However, material attachment is so strong that despite the suffering, we do not want to give it up. Our condition is like that of a camel, who eats thorny bramble even though it makes his mouth bleed! That is to say, our passion and ignorance obsessed mind indulges in sense gratification even though it suffers. Baser desires and grief is the stress — functioning of the false ego. There is freedom from stress when the mind does not desire or grieve.

    gurmuiK Bey inrws prm suKu pwieAw: Gurmukh bhaye niraas param sukh paaiaa: By becoming a Gurmukhs (spiritual being), become desireless, and attain Supreme Peace (sggs 1249).
    jo nru duK mY duKu nhI mwnY...: Jo nar dukh mai dukh nahee maanai...: That man, who in the midst of pain, does not feel pain, who is not affected by pleasure, affection or fear, and who looks alike upon gold and dust;||1||Pause|| who is not swayed by either slander or praise, nor affected by greed, attachment or pride; who remains unaffected by joy and sorrow, honor and dishonor;||1|| who renounces all hopes and desires and remains desireless in the world; who is not touched by lust or anger - within his heart, God dwells (sggs 633).
    There is little practical wisdom in the education system of the modern world to guide us through our daily lives. But the Gurbani is full of such practical wisdom and can help us loosen the grip of material attachment. Among many techniques repeatedly cited in the Gurbani are meditation (Japa or Naam-Simran), selfless Kirtan, inner inquiry, selfless activities (Sevaa), diligent study of the scriptures, introspection, truthful and righteous living, keeping Good company, awakening divine qualities within, shunning evil passions, giving and sharing, always remembering we are the true image of God ("Joti Svaroop"), being humble, practicing unselfishness, practicing love and compassion, observing and controlling vital breath, eating and drinking right, changing oneself instead of expecting others to change, learning the art of living right, gaining Self-knowledge, making the sweet speech firmly established in the mind and the mind firmly established in the sweet speech, reducing the importance of events, reducing uncertainties in life, maintaining thought awareness and rational thinking, taking proper care of the body, using time more effectively, changing attitude and behavior, keeping things in perspective, staying alert and in control, avoiding confrontations, not contradicting the world around, reducing the intensity of emotional reactions, pursuing real goals, always being kind and gentle with the Self within, keeping in mind that whatever we see in the world is impermanent, remembering death, changing our surroundings, changing our outlook on life, recognizing and accepting limits of the body-mind-intellect apparatus, avoiding faultfinding and slandering others, avoiding judging others, learning to be tolerant and forgiving, not competing but cooperating with others, creating an image of peace in the mind, staying joyful, dramatically simplifying life, doing the best in the life, strive to reach that highest level of moral excellence, developing discerning intellect, creating harmony within and without, and so on.

    The goal of all this is to live in the eternity of "Now"; for the eternal life is in the "Now" only. "Now" is the absence of imagination. Imagination is stress and suffering. "Now" is Stillness or Timelessness; it is simply Being — "Joti Svaroop". In "Now" there is no phenomena. Hence, "Now" is the only Truth. Neither it can be found in the painful memories of the yesterday nor in the fear and anticipation of tomorrow. But, sadly the scope of the modern education is so limited it does not prepare one to live in the "Now". The result is man's repeated suffering.

    To be not in "Now" is to be in ego-mind-world-senses-illusion. This is suffering. Our walking down the memory lane of the past or worry lane of the future renders the mind unfit to catch the eternity of the "Now". Inattention to our real Self takes us away from the "Now", where as the attention brings us back to it. The Gurbani tells us that our stress free Self is ever at hand. Therefore, if we want to free ourselves from the material stress, the instinctive mind must subside into the eternity of the "Now", at this very moment. To be established in the "Now" is to be inwardly awake and vibrant. By focusing on "Now", we reduce the fragmented and illusioned mind (time and space) scattered in our fantasizing of the yesterday or tomorrow.

    It is the natural tendency for the body-mind-intellect to exist in love and harmony. The scriptural wisdom tells us that for this higher state of the eternity of "Now" — "Joti Svaroop", Pure Love, Fearlessness, Gentle Awareness, Sahaj, etc. — to enter the mind, we need to first recognize the false self and then abandon it. This change in our viewpoint can only happen "Now", not some other time in the future. Because the future left to itself will only repeat the past actions and reactions! Therefore, "Now" is the time to realize the real Self within. Also, the illusion free existence is not to be obtained afresh because we are already That, right at this very moment. Living in "Now" is the highest state of the conscious mind. The person who lives fully in the "Now" is a true Giani or Gurmukh, the Enlightened Being who sees beyond bodily concept and knows the Changelessness of his True Being. In all situations, such person remains undisturbed and contented within: callous to material distress and happiness. This Spiritual Nature of "no stress" or "no pain" can neither be purchased, nor given to somebody as a gift, nor it can be made to order. By becoming a Spiritual Being (Gurmukh), one must realize it himself, within. This is the edict of the Gurbani.

    ggn dmwmw bwijE pirE nIswnY Gwau] Kyqu ju mWifE sUrmw Ab jUJn ko dwau: Gagan damaamaa baajio pare nisaane ghaau. Khet ju maandio soormaa abb joojhan ko daau: The battle-drum beats in the sky of the mind; aim is taken, and the wound is inflicted. The spiritual warriors enter the field of battle; now is the time to fight! (sggs 1105).
    ivsmwdu dyKY hwjrw hjUir: Visamaad dekhai haajaraa hjoori: How wonderful to behold the Divine ever-present "Here" and "Now" (sggs 464).
    suix mn imqR ipAwirAw imlu vylw hY eyh: Sunni mann mitar piaariaa mil velaa hai ih: Listen, O my mind, my friend and darling: Now is the time to meet God (sggs 20).
    kbIr kwil krMqw Abih kru Ab krqw suie qwl: Kabeer kaal karantaa abahi kar ab kartaa suyi taal: Kabeer, that which you have to do tomorrow - do it today instead; and that which you have to do today - do it Now! (sggs 1371).
    Krcu bMnu cMigAweIAw mqu mn jwxih klu: Kharach bann changaaeeaa matu mann jaanahi kal: Gather up noble virtues for your travelling expenses, and do not think of tomorrow in your mind (sggs 595).
    ey mn Awlsu ikAw krih gurmuiK nwmu iDAwie: Ae mann aalas kiaa karahi gurmukh naam dhiaai: O mind, don't be lazy. Become Gurmukh (spiritual being), and meditate on the Naam (sggs 28).
    igAwnI hoie su cyqMnu hoie AigAwnI AMDu kmwie: Giani hoi so chetann hoyi agiani andh kamaaye: Giani is spiritually awake; ignorant act blindly (sggs 556).
    haumY bwDw gurmuiK CUtw: Houmai baadhaa garmukhi shootaa: Egotism is bondage; by becoming a Gurmukh (spiritual being), one is emancipated (sggs 131).
     
  13. Sikh80

    Sikh80
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    Some experiences
    Magic Of Wahegureu
    I have been reading the debate on Kundalini for more than a week and although educated on some points, have also found myself despairing at others.


    I never did Kundalini yoga, I never did any aasans, in fact I can't even sit in chaunkdi (lotus position) cause my knees never got the exposure to sitting on the floor. However, my Kundalini is up and running! Why?? Because I went to sit with some true Gursikhs who were calling Waheguru, I joined in and started crying. I felt Waheguru and realised all this was true.

    Since then I have taken Amrit and learnt bani and that feeling can be mine again when I call Waheguru. I have hung out with western Sikhs from America, and Europe, some of whom came into Sikhi through 3HO, some through kirtan and simran in the sangat. I hung out with Amritdharis who did not believe in doing Waheguru simran, others who were convinced that only Amrit gave them the ability to say Waheguru, mona Sikhs who did panj banis every day, white Buddhists who were feeling, saying Waheguru; people in my family who were following Sai baba and longed to bow at his feet, relations that were pure yogis and others who were convinced that Rajneesh was God. Others were Catholic monks, those of no religion but keeping silent for contentment, Ba'hais.

    In this large assortment of individuals who seemed as eclectic a bunch as one could meet these last two years, I tried to find some understanding. I found that the ones I related to best were the ones whose eyes misted over when talking of God, when a distant look of longing, of bairaag, the separation pangs of God/Enlightenment came to them. It was in these people that I found the true lovers of Waheguru, those who realised how unworthy they were and yet how beautiful Waheguru was.

    "Ho Maala mal kubho na dhove, Har ka Naam kot Paap Khove"


    It reminded me of the shabad that comes in Shabad Hazare, in Raag Tilang:


    "Ho Kurbani jao meharvana, ho kurbane Jao, ho kurbani jao tinna ke len jo
    tera nao, len jo tera nao tinna ke ho sad kurbane jao."

    "Oh Merciful one, I am a sacrifice, I am a sacrifice to those who take your name, to those who take your name, I am forever a sacrifice."

    So, there I was trying to make sense, and it came to me that all these people are just trying to get to God, they have a thirst. The ones who do Yoga, they had not realised that Guruji was saying that true yoga is in singing kirtan of God, in praising Waheguru, is just living as a slave who without any iota of self-respect, keeps calling his lord and master.


    "Jog Baniyaa tera Kirtan Gaaiaaa."


    "You will achieve Jog (union, yoga's aim) through singing kirtan."

    But that doesn't mean that we tell people doing yoga to stop, that they are anti sikhi. Sikhi is like the water in a massive iron bowl. In the middle of that bowl is a Nishaan sahib, representing Khalsa ideology. All of us are just little fish trying to swim to the Nishaan Sahib. Sikhi is on that one instant when someone sings with joy to his owner, his creator, and serves his creation with love. It cannot be hurt or destroyed.

    All the emails from people attacking Kundalini yoga, they were too harsh and unnecessary. The Khalsa does not need to attack anyone or even to make them understand something. It has to do. Do paath, sing kirtan, learn raag vidya, show people the power of true sangat and gurbani being sung. If that does not convince them of the power of bani, the shortcoming lies with us. Guru has given us our inheritance, it is up to us to preserve it and show its shine, not complain when someone tries to add some new accessory to it. If we knew real raag and were nirmal, and did seva and had good Gurudwaras, then people would not add to what is already perfect. Prove that bani is pooran, complete and not lacking.... not attack those that cannot read it.


    Set up classes for interpretation, research into Gurbani grammar, so people can make gurbani their guide.


    "Waho waho bani nirankaar hai, tis jevad avar no koe."


    "Hail, Hail, Bani is without form (GOD), there is nothing else like it"

    Why are so many people in Dharamsala, so close to Amritsar, learning the obscure language of Tibetan? Why have they not all rushed to Darbar Sahib to do make langar and sing gurbani?? Because of our shortcomings.

    Let us be proactive, not reactive.

    Simar Raam Singh

    Our practice should be magnetic
     
  14. Sikh80

    Sikh80
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    Re: Difference between Bhagat and Guru?
    Quoted*****************
    I am sure you have read previous posts of Indy S Dhillon ji about the definition of Guru. Guru in Sikhism is not a body but “Gurbani” “Gur Shabad” “Divine Naam (Name)” or “Word of God”.

    In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1)

    Bani Guru Guru Hai Bani, Vich Bani Amrit Saare (SGGS, 982)

    Wah Wah Bani Nirankaar Hai, Tis Jewad Avar Na Koi (SGGS, 515)

    Now, since God is eternal, the Word of God (Guru), in the same sense, is eternal and everlasting. In short, there is no difference between Guru (not body) and God.
    Therefore, you will notice when (Guru) Arjan prays to “Guru” Nanak:

    Guru Nanak is the greatest of all; He saved my honor in this Dark Age of Kali Yuga (SGGS, 750)

    He is actually praying to the “Guru”, i.e. God in manifestation, and not to the body of (Guru) Nanak. When he refers to his body, he will merely use the title of “servant”, like here:

    Servant Nanak has obtained the most exalted state, lovingly attuned to the True Guru (SGGS, 40)
    Servant Nanak has realized God; he sings the Lord’s Praises through the actions he does (SGGS, 82)

    In the end, I think it is futile to compare bhagat and Guru (both are great). Bhagats and the 10 gurus (body) died, but true “Guru” or “Gur Shabad” never dies. Bhagats realized the God through Guru (Gur Shabad, Naam). In the later stages (when one realize the Truth), there is no difference and that is why bhagat bani in Guru Granth Sahib.
    Re: Difference between Bhagat and Guru?
     
  15. Sikh80

    Sikh80
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    Waho waho bani nirankar hai....


    that means sound(words) emerged by Guru(divine spirt of God)is shabad .If we go one step up in shapeless God(Nirankar)
    (in sukhmani sahib sargun nirgun.....astpathi -21) the sound(words) occured by God to create its universe is shabad in other words Dhun.how one can expirences that shabad /Dhun.Let me clearly say for yours satisfection that if some body do naam simran(waheguru) on everyday early in the morning.Waheguru mantra besides in his mind as well as in heart.He feels waheguru in his every part of body even hole of little hair of the body.A enlightment came in/through eyebrows.than more simran of waeguru brought the taste of amrit through teeth/internal of mouth from upper portion(Talua)IN meantime his ear open/connects internally . a sound heard which not be described in words than in front of forehead. than in surroundings.. even walls of room where he does simran....for more in sleeping time means continueslly.but he listen only in aloneness. that my dear satsangat ...is shabad..Same sound(words) occured By God to create universeas well as Guru emerged in Gurbani.That shabad convert the mind of Sajjan Thung,kodda devil...so many other with shabad.
    So you can explain to your other fellows .SGGS ji is Prophet who advise the masses through the words,if somebody follows his advise he bring him in enlightment by which he capable to see Physically Guru ( GNDJ or others guru or any divine authority)The Sound automatically dedects thourh his ears in surroudings.That form of Shabad Guru make him capable to experiences the existance of God in everything, everywhere and everytime.Even he can talk with It is my duty as sikh to bring the experienced truth in othrs Knowledge. May someone find the way of true Lord.

    Re: Anhad Shabad
     
  16. Sikh80

    Sikh80
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    True Guru has always been Sabadh Guru. It was the Guru of Guru Nanak Dev ji and is the same for the Sikhs. When Jogis asked Guru Nanak who is you Guru and whose follower are you? He said "Sabadh Guru Surat Dhun Chela". Bani as we refer in Guru Granth Sahib is the True Guru "Whao Whao Bani Nirankar Hai Tuj De wadh Awar na koi". Sabadh Guru is Nirgun form of Whaeguru

    Re: Who is the True Guru?
     
  17. Sikh80

    Sikh80
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    But what is True bani and Kachi bani? Any advice....i need it,
     
  18. Sikh80

    Sikh80
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    Please answer the above...and Is bani Nirankaar.
     
  19. Sikh80

    Sikh80
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    bwxI vjI chu jugI sco scu suxwie ]
    The Word of the Guru's Bani vibrates throughout the four ages. As Truth, it teaches Truth.


    hau vwrI jIau vwrI gur kI bwxI mMin vswvixAw ]
    I am a sacrifice, my soul is a sacrifice, to those who enshrine the Word of the Guru's Bani within their minds.


    Anhq bwxI inrml sbdu vjwey gur sbdI sic smwvixAw ]4]
    The Unstruck Melody of the Bani resounds through the Pure Word of the Shabad; through the Word of the Guru's Shabad, we are absorbed into the True One.

    scu sMqoKu shj suKu bwxI pUry gur qy pwvixAw ]3]
    Truth, contentment and intuitive peace and poise are obtained from the Bani, the Word of the Perfect Guru.


    siqgur kI bwxI siq srUpu hY gurbwxI bxIAY ]
    The Word of the True Guru's Bani is the embodiment of Truth; through Gurbani, one becomes perfect.


    siqgur kI bwxI siq siq kir jwxhu gurisKhu hir krqw Awip muhhu kFwey ]
    O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

    gur kI bwxI isau rMgu lwie ]
    Embrace love for the Word of the Guru's Bani. Guru Arjan Dev Ji

    scI Bgiq siqgur qy hovY scI ihrdY bwxI ]
    True devotional worship is obtained only through the True Guru, when the True Word of His Bani is in the heart. Guru


    scu bwxI scu sbdu hY BweI gur ikrpw qy hoie ]
    The True Word of the Guru's Bani, and the True Word of the Shabad, O Siblings of Destiny, are obtained only by Guru's Grace.

    bwxI gurU gurU hY bwxI ivic bwxI AMimRqu swry ]
    The Word, the Bani is Guru, and Guru is the Bani. Within the Bani, the Ambrosial Nectar is contained.

    guru bwxI khY syvku jnu mwnY prqiK gurU insqwry ]5]

    If His humble servant believes, and acts according to the Words of the Guru's Bani, then the Guru, in person, emancipates him. ||5||
     
  20. kaur-1

    kaur-1
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    Yes "Waho Waho Bani Nirankar Hai"
     
  21. Sikh80

    Sikh80
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    1.Bani/Sachi Bani
    siqgur kI bwxI siq siq kir jwxhu gurisKhu hir krqw Awip muhhu kFwey ] (308-5, gauVI, mÚ 4)
    O GurSikhs, know that the Bani, the Word of the True Guru, is true, absolutely true. The Creator Lord Himself causes the Guru to chant it.

    2. Naam thru. Gurbani
    gur kI bwxI nwim vjwey ] (362-11, Awsw, mÚ 3)
    Through the Word of the Guru's Bani, the Naam resounds;

    3. Remain in Self
    inrml bwxI inj Gir vwsw ] (362-18, Awsw, mÚ 3)
    Through the Immaculate Bani of the Word, the mortal dwells within the home of his own inner self.
     

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