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Solhe (1020-1033)
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ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
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Vaar Basant (1193-1196)
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Gurbani (1197-1200)
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Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
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ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
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Chhant (1312)
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Gurbani (1352-53)
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Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Gurmat Vichaar
Gurmat Vichar - Discussions
Basic Of Sikhism
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<blockquote data-quote="Sikh80" data-source="post: 76640" data-attributes="member: 5290"><p><u><strong></strong></u></p><p><u><strong>Free will and Hukum</strong></u></p><p></p><p>The moments of pain are not a good time to learn philosophy. Often, suffering only makes people angry. During difficult times of pain, we can only provide support. Guru Ji also recognized that it is difficult to worship during pain, as he said "I cannot not worship when I am hungry" (656:13). Additionally, suffering does not make everyone turn to God, and thus we should not expect this.</p><p></p><p>The time for Bhakti is before we are in distress. Guru Ji says, "It is difficult to swim when the sea is turbulent" (794:16-17). The spiritual lessons are mostly learned not during the pain but, before or afterwards. Turning towards God averts most of the miseries (262:14). Guru Ji says, "Had we realized beforehand we could avoid the punishment" (417:8).</p><p></p><p>A good time to practice worshipping Waheguru is during pain of a separation or loss of a loved one, however, only if this loss was not emotionally devastating. The pain of separation echoes the melancholy music of God's silent call inside our own heart. As you said, Sangat and Kirtan is helpful during the time of loss, but only if it helps us turn our attention in the right direction, to resonate God's call, and if the resulting state is held dearly afterwards. Otherwise, it is not much different than being among friends, and it serves as temporary emotional support.</p><p></p><p>A Sant is in a melancholy state of worship all the time, without waiting for any loss or a separation to arouse it. We have all heard of the episode, someone went to see Kabir Ji. Kabir Ji had gone to attend cremation of a friend. "You will be able to spot him easily by the sadness and the shine of Bhakti on his face" said, Kabir Ji's mother. The man had difficulty because several individuals appeared to be sad and in a state of worship in that funeral procession. He ran back to Kabir Ji's house. She said, "Do not worry. Just wait till it is all over." This was so true. Everyone was back to their worldly affairs and small talk after the cremation, except one man. Kabir Ji was always in the same state. This is one difference between us and a Sant.</p><p></p><p>The outcome of Simran depends upon several factors. For example, several pots are on the same fire, but what is cooking varies with what is inside these pots, or if there is anything in there at all. This is the reason that Simran has different results for different people. There is not much anyone can do about it except pray and wait for learning to occur when the time is appropriate (449:19). </p><p></p><p>Inner intention is always the most important factor, more important than the act itself. Guru Ji says, "Whatever is in the heart bears fruit, mere words are as empty as wind" (474:11). Sant Naranjan Singh Ji used to say that a mother can always tell when her child really needs her. The mother stays busy with her chores as long as the child busy with toys or, is engaged in fake crying. But when the child is in real distress for the mother, she leaves everything and comes running. This is why Guru Ji says, "Many scholarly and skillful singers sing in various enticing ways, but my Master is not persuaded……." (450:12-14).</p><p></p><p>Mostly we worship God for reasons other than God Himself. A sincere self analysis is always needed here. We may say that we want only God, but if God came and asked us to offer our head at His feet, we would find many excuses and would probably say that we were just kidding. From the Sikh perspective, the significance of simplistic words in the Old Testament "I am a jealous God" (Exodus 20:5), regardless of what else in there muddles its meaning, is not limited to an admonition against worship of other Gods, and these words should not be explained by comparing them to human ethos and situations. They meant that we get to God only if we seek God of His own sake, not when we want to use Him for other purposes.</p><p></p><p>You asked, "Is remembrance of Naam just a companion that gives strength on the path of Karma from which we cannot escape until we have completed what is ordained by the divine Hukam? Or is it a panacea of escape in order to merge with true love?" The answer could use another article. Some of it is discussed here, and some in my article on Naam and the modern man. Guru Ji says that Naam is the conclusion of all Philosophies (296:4). Naam is to us whatever we want it to be. The outcome depends upon our own faith. If we think it is simply a soothing 'panacea' then, that is all it is. If we have faith that it solves problems in our daily life then it does only that for us. If we have faith that Naam can redeem us then, that is what Naam does. Naam acts the same as Waheguru, because there is no difference between the two. Let us not confuse a verbal repetition of some word with Naam. I have discussed this before in the article on Naam, Simran, and Gurmantra.</p><p></p><p>You ask, "Is it possible for a man to destroy his ego on his own?" The answer is a simple, no. This is why the method (Jugat) is necessary. This is why it is important that we belong to the Guru.</p><p></p><p>You asked that if it is will of God alone, and "When destruction of ego is only in the hands of Waheguru himself, then what are the reasons behind his deciding to bless one with mercy?" The reply is not easy to understand, and I do not want to write any more that what people want to read and to understand.</p><p></p><p>God does not hold a bias. We must always remember what Guru Ji says in Japji, "His love is so abundant, it cannot be measured. He is the most benevolent who hold back nothing at all" (5:11) Why, then, do we doubt that he is always merciful, to everyone?</p><p></p><p>The major problem is that we lack the faith that God is not capricious, He loves us and that He does intervene when we ask Him to. God is not like us and he is not dominated by emotions as we are. This is difficult for the humans to understand. Guru Ji tried to ascertain in the Mool Mantra that we understand at least this much. God cannot be whimsical because he has no rival, and he has nothing to fear, and he has no other. As I have said before, if everything is in God's hands, then, why should we give up? Just the opposite, it should be a cause for celebration, because all we have to do is ask, and since we are his children, He will give us whatever we ask.</p><p></p><p>Let us envision a household filled with children. Some who attempt to be close to God by keeping Him in their sight and aligning their will with God's by "praising" or accepting whatever He does, will be heard easier and they get better attention from God because of their proximity. Others, who ignore Him and are busy with other things, are allowed to stray away. They cannot be heard easily when they need God and when they call upon Him. This is so due to their own ways, their own lifestyle, and their own distance from God, not because God loves them any less than those who are closer to Him.</p><p></p><p>I cringe when I read that Guru Ji selected Panj Piyare on the Vaisakhi day to create warrior Sikhs. Nothing could be ****her from truth. The Sikhs had been living as warriors since the time of the Sixth Guru. Even Guru Angad Dev Ji encouraged wrestling and physical fitness among the Sikhs. A demand for the head was, to prove a Sikh's love for the Guru, to show that the Sikh holds back nothing. The Panj Piyare were not selected on that day. They were, perhaps, selected at the time when they first met Guru Gobind Singh Ji, or even before their birth. Guru Ji knew who they were even though they may not have known it. To think otherwise is to grossly underestimate, attributing human characteristics to Guru Ji.</p><p></p><p>We cannot understand Vaisakhi unless we are like one of the Panj Piyare. Guru Gobind Sikh Ji changed the spiritual course of entire mankind on that fateful day. This was not out of a sudden whim to find who was faithful enough to fight for him, but to forge a new Path of love that would obviate searching for a human Guru. In the same manner, Guru Amar Das Ji kept rejecting the brick platforms built by Bhai Jetha Ji and Bhai Rama Ji. Was the Guru being whimsical? No. Who knows how difficult it must have been for Guru Ji to hide his love and to sternly reject the diligent work of his Sikhs. But only Bhai Jetha Ji accepted Guru's "whim" as supreme, and thus he became one with the Guru.</p><p></p><p>Did Guru Amardas Ji have a different love for Bhai Jetha Ji than he did for Bhai Rama Ji? No. But Bhai Jetha Ji had the receptacle for Guru Ji's mercy while Bhai Rama Ji did not. The inner intention made a world of difference.</p><p></p><p>You asked, "Can someone escape the destiny ordained by Karma through simple remembrance or does he have to go through the complete path before which God will not give mercy until he has completed the experience of his destiny, however painful it may be, as ordained by Waheguru himself?"</p><p></p><p>The age old question of destiny, fate, God's will, and free will, continues to raise its hairy head until we understand it thoroughly. In my opinion, most people put the cart before the horse when trying to reconcile Waheguru's Hukam, preordained Karma, and personal will. I do not want to make this article too long. But in my opinion, the only reason to mention prior Karma written by God is to remember that Waheguru has the last word.</p><p></p><p>The phrase "Purab Karam" is used over and over in Gurbani to help keep us free of the ego, not because we are trapped by Waheguru's whim from a long time ago. Such an act would be contradictory to God's love. Nor does it mean that Waheguru would never change what is written in our Karma. Only, we cannot change it ourselves, because such an attempt, even if it were to succeed, would involve an ego and separation from Waheguru, which, would not be love.</p><p></p><p>This may be better understood if we knew that time exists only so we can observe everything in an orderly fashion. Outside the world of our dimensions, time is not a linear entity. Thus, it is possible for God to change the future, the present, as well as the past. I am sorry that most people will find this as irrational.</p><p></p><p>Guru shows the escape hatch. It is hidden in the present moment, and it hinges upon our sincere inner intentions, not mere wishing upon something. I have discussed it in the last article. We should continue to discuss, however, best way to understand it is not through discussion, but meditation, reflection upon the Sahbad, and being in Sadh Sangat.</p><p></p><p>The working of "Purab karam" in our life is just as difficult to understand as the mechanism of Hukam. Suffice it to say that God did not write our "Purab Karam" under influence of a whim or randomness. Everything is held in an order. There are reasons why one person's "Purab karam" differs from another but these reasons are too intricate to discuss rationally. Let us try to understand this, someone who is sincerely interested in Naam, all "Purab karam" becomes a blessing, resulting in a course of events that lead to illumination. For someone who is not interested in Naam, the same set of "Purab karam" turns into a haunting curse.</p><p></p><p>Thus, other than the critical function of, negating our ego, and praising Waheguru whenever we succeed or fail, "Purab karam" has very little significance in our life, because Waheguru loves everyone the same, is always merciful and always forgiving. Try applying this interpretation whenever we come across this phrase in Gurbani.</p><p></p><p>Let us just remember this: God does not intervene capriciously, but under love.</p><p></p><p>Here is an illustration, how the simple Sikhs understand the phenomenon of Purab karam. A lady could not conceive any child. One day she held the rein of Guru Ji's horse and requested Guru Ji to bless her so she has a child. Guru Ji could see past present and future just as I can see the entire room here. He said to the lady that Waheguru did not write any child in her destiny. The lady was wise. She quickly produced a pen and paper and requested Guru Ji to write it into her destiny now. Guru Ji melted with mercy by her faith. He said, "Bibi, your faith is admirable. Alright, give me the paper." As Guru Ji was writing one child, the horse kicked and numeral one became a seven. Guru Ji said, "I was going to write one child in your destiny, but it seems Waheguru wants me to write seven. So you will have seven children now." The lady had seven children.</p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"><a href="http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/B9840F03D5C5D74087256CC20030393B!OpenDocument" target="_blank">http://www.sikhnet.com/sikhnet/discussion.nsf/SearchView/B9840F03D5C5D74087256CC20030393B!OpenDocument</a></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p><p><span style="font-family: 'Verdana'"><span style="font-size: 10px"></span></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 76640, member: 5290"] [U][B] Free will and Hukum[/B][/U] The moments of pain are not a good time to learn philosophy. Often, suffering only makes people angry. During difficult times of pain, we can only provide support. Guru Ji also recognized that it is difficult to worship during pain, as he said "I cannot not worship when I am hungry" (656:13). Additionally, suffering does not make everyone turn to God, and thus we should not expect this. The time for Bhakti is before we are in distress. Guru Ji says, "It is difficult to swim when the sea is turbulent" (794:16-17). The spiritual lessons are mostly learned not during the pain but, before or afterwards. Turning towards God averts most of the miseries (262:14). Guru Ji says, "Had we realized beforehand we could avoid the punishment" (417:8). A good time to practice worshipping Waheguru is during pain of a separation or loss of a loved one, however, only if this loss was not emotionally devastating. The pain of separation echoes the melancholy music of God's silent call inside our own heart. As you said, Sangat and Kirtan is helpful during the time of loss, but only if it helps us turn our attention in the right direction, to resonate God's call, and if the resulting state is held dearly afterwards. Otherwise, it is not much different than being among friends, and it serves as temporary emotional support. A Sant is in a melancholy state of worship all the time, without waiting for any loss or a separation to arouse it. We have all heard of the episode, someone went to see Kabir Ji. Kabir Ji had gone to attend cremation of a friend. "You will be able to spot him easily by the sadness and the shine of Bhakti on his face" said, Kabir Ji's mother. The man had difficulty because several individuals appeared to be sad and in a state of worship in that funeral procession. He ran back to Kabir Ji's house. She said, "Do not worry. Just wait till it is all over." This was so true. Everyone was back to their worldly affairs and small talk after the cremation, except one man. Kabir Ji was always in the same state. This is one difference between us and a Sant. The outcome of Simran depends upon several factors. For example, several pots are on the same fire, but what is cooking varies with what is inside these pots, or if there is anything in there at all. This is the reason that Simran has different results for different people. There is not much anyone can do about it except pray and wait for learning to occur when the time is appropriate (449:19). Inner intention is always the most important factor, more important than the act itself. Guru Ji says, "Whatever is in the heart bears fruit, mere words are as empty as wind" (474:11). Sant Naranjan Singh Ji used to say that a mother can always tell when her child really needs her. The mother stays busy with her chores as long as the child busy with toys or, is engaged in fake crying. But when the child is in real distress for the mother, she leaves everything and comes running. This is why Guru Ji says, "Many scholarly and skillful singers sing in various enticing ways, but my Master is not persuaded……." (450:12-14). Mostly we worship God for reasons other than God Himself. A sincere self analysis is always needed here. We may say that we want only God, but if God came and asked us to offer our head at His feet, we would find many excuses and would probably say that we were just kidding. From the Sikh perspective, the significance of simplistic words in the Old Testament "I am a jealous God" (Exodus 20:5), regardless of what else in there muddles its meaning, is not limited to an admonition against worship of other Gods, and these words should not be explained by comparing them to human ethos and situations. They meant that we get to God only if we seek God of His own sake, not when we want to use Him for other purposes. You asked, "Is remembrance of Naam just a companion that gives strength on the path of Karma from which we cannot escape until we have completed what is ordained by the divine Hukam? Or is it a panacea of escape in order to merge with true love?" The answer could use another article. Some of it is discussed here, and some in my article on Naam and the modern man. Guru Ji says that Naam is the conclusion of all Philosophies (296:4). Naam is to us whatever we want it to be. The outcome depends upon our own faith. If we think it is simply a soothing 'panacea' then, that is all it is. If we have faith that it solves problems in our daily life then it does only that for us. If we have faith that Naam can redeem us then, that is what Naam does. Naam acts the same as Waheguru, because there is no difference between the two. Let us not confuse a verbal repetition of some word with Naam. I have discussed this before in the article on Naam, Simran, and Gurmantra. You ask, "Is it possible for a man to destroy his ego on his own?" The answer is a simple, no. This is why the method (Jugat) is necessary. This is why it is important that we belong to the Guru. You asked that if it is will of God alone, and "When destruction of ego is only in the hands of Waheguru himself, then what are the reasons behind his deciding to bless one with mercy?" The reply is not easy to understand, and I do not want to write any more that what people want to read and to understand. God does not hold a bias. We must always remember what Guru Ji says in Japji, "His love is so abundant, it cannot be measured. He is the most benevolent who hold back nothing at all" (5:11) Why, then, do we doubt that he is always merciful, to everyone? The major problem is that we lack the faith that God is not capricious, He loves us and that He does intervene when we ask Him to. God is not like us and he is not dominated by emotions as we are. This is difficult for the humans to understand. Guru Ji tried to ascertain in the Mool Mantra that we understand at least this much. God cannot be whimsical because he has no rival, and he has nothing to fear, and he has no other. As I have said before, if everything is in God's hands, then, why should we give up? Just the opposite, it should be a cause for celebration, because all we have to do is ask, and since we are his children, He will give us whatever we ask. Let us envision a household filled with children. Some who attempt to be close to God by keeping Him in their sight and aligning their will with God's by "praising" or accepting whatever He does, will be heard easier and they get better attention from God because of their proximity. Others, who ignore Him and are busy with other things, are allowed to stray away. They cannot be heard easily when they need God and when they call upon Him. This is so due to their own ways, their own lifestyle, and their own distance from God, not because God loves them any less than those who are closer to Him. I cringe when I read that Guru Ji selected Panj Piyare on the Vaisakhi day to create warrior Sikhs. Nothing could be ****her from truth. The Sikhs had been living as warriors since the time of the Sixth Guru. Even Guru Angad Dev Ji encouraged wrestling and physical fitness among the Sikhs. A demand for the head was, to prove a Sikh's love for the Guru, to show that the Sikh holds back nothing. The Panj Piyare were not selected on that day. They were, perhaps, selected at the time when they first met Guru Gobind Singh Ji, or even before their birth. Guru Ji knew who they were even though they may not have known it. To think otherwise is to grossly underestimate, attributing human characteristics to Guru Ji. We cannot understand Vaisakhi unless we are like one of the Panj Piyare. Guru Gobind Sikh Ji changed the spiritual course of entire mankind on that fateful day. This was not out of a sudden whim to find who was faithful enough to fight for him, but to forge a new Path of love that would obviate searching for a human Guru. In the same manner, Guru Amar Das Ji kept rejecting the brick platforms built by Bhai Jetha Ji and Bhai Rama Ji. Was the Guru being whimsical? No. Who knows how difficult it must have been for Guru Ji to hide his love and to sternly reject the diligent work of his Sikhs. But only Bhai Jetha Ji accepted Guru's "whim" as supreme, and thus he became one with the Guru. Did Guru Amardas Ji have a different love for Bhai Jetha Ji than he did for Bhai Rama Ji? No. But Bhai Jetha Ji had the receptacle for Guru Ji's mercy while Bhai Rama Ji did not. The inner intention made a world of difference. You asked, "Can someone escape the destiny ordained by Karma through simple remembrance or does he have to go through the complete path before which God will not give mercy until he has completed the experience of his destiny, however painful it may be, as ordained by Waheguru himself?" The age old question of destiny, fate, God's will, and free will, continues to raise its hairy head until we understand it thoroughly. In my opinion, most people put the cart before the horse when trying to reconcile Waheguru's Hukam, preordained Karma, and personal will. I do not want to make this article too long. But in my opinion, the only reason to mention prior Karma written by God is to remember that Waheguru has the last word. The phrase "Purab Karam" is used over and over in Gurbani to help keep us free of the ego, not because we are trapped by Waheguru's whim from a long time ago. Such an act would be contradictory to God's love. Nor does it mean that Waheguru would never change what is written in our Karma. Only, we cannot change it ourselves, because such an attempt, even if it were to succeed, would involve an ego and separation from Waheguru, which, would not be love. This may be better understood if we knew that time exists only so we can observe everything in an orderly fashion. Outside the world of our dimensions, time is not a linear entity. Thus, it is possible for God to change the future, the present, as well as the past. I am sorry that most people will find this as irrational. Guru shows the escape hatch. It is hidden in the present moment, and it hinges upon our sincere inner intentions, not mere wishing upon something. I have discussed it in the last article. We should continue to discuss, however, best way to understand it is not through discussion, but meditation, reflection upon the Sahbad, and being in Sadh Sangat. The working of "Purab karam" in our life is just as difficult to understand as the mechanism of Hukam. Suffice it to say that God did not write our "Purab Karam" under influence of a whim or randomness. Everything is held in an order. There are reasons why one person's "Purab karam" differs from another but these reasons are too intricate to discuss rationally. Let us try to understand this, someone who is sincerely interested in Naam, all "Purab karam" becomes a blessing, resulting in a course of events that lead to illumination. For someone who is not interested in Naam, the same set of "Purab karam" turns into a haunting curse. Thus, other than the critical function of, negating our ego, and praising Waheguru whenever we succeed or fail, "Purab karam" has very little significance in our life, because Waheguru loves everyone the same, is always merciful and always forgiving. Try applying this interpretation whenever we come across this phrase in Gurbani. Let us just remember this: God does not intervene capriciously, but under love. Here is an illustration, how the simple Sikhs understand the phenomenon of Purab karam. A lady could not conceive any child. One day she held the rein of Guru Ji's horse and requested Guru Ji to bless her so she has a child. Guru Ji could see past present and future just as I can see the entire room here. He said to the lady that Waheguru did not write any child in her destiny. The lady was wise. She quickly produced a pen and paper and requested Guru Ji to write it into her destiny now. Guru Ji melted with mercy by her faith. He said, "Bibi, your faith is admirable. Alright, give me the paper." As Guru Ji was writing one child, the horse kicked and numeral one became a seven. Guru Ji said, "I was going to write one child in your destiny, but it seems Waheguru wants me to write seven. So you will have seven children now." The lady had seven children. 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