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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
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)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
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)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
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: 76645" data-attributes="member: 5290"><p><u><strong><u>Sikh and Guru</u></strong></u><span style="color: Black"></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The Sikh, a disciple on the Sikh Path, regards Guru Granth Sahib as the supreme source of spiritual light. A Sikh evaluates all other religious literature in the light of Guru Granth Sahib, and not vice versa. He endeavors to understand all Ten Sikh Gurus' teachings. He sees no difference in Guru Nanak and the other Nine Masters. He does not follow any other human guru after Guru Gobind Singh, The Tenth Master. He strives to put the Gurus' teaching constantly into practice, every day. These are some features that make a Sikh.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The Word</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">I will limit the discussion of Sikh philosophy and a Sikh's daily spiritual practices to a brief explanation of some Sikh vocabulary below. The Gurbani, in Guru Granth Sahib is God's view of a true Seeker's sentiments, his actions, his motives, and his prayers, during different aspects of his spiritual growth, flavored with the Guru's teaching. A Sikh meditates on it, repeats it daily, and sings it, so that day by day, its sentiments and its Light rub off, into his heart. Sharing it with others (Sangat) through singing (Kirtan) and discussion (Katha) is essential to reveal its Light. These are required. They are potent catalysts. One day, the Sikh's heart starts beating in sync with the Guru's heart. No one can venture to describe what happens then. A seeker should not talk about his own relationship with the Guru and God. In the Sikh Path, testimony of personal experiences is equal to blasphemy, because it feeds the ego!</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Guru Nanak brought an activity of the angels of heaven, as mentioned in Sodar (in Japji and Reheras) within the grasp of the modern masses, five hundred years ago. Gurbani was written in verse, according to the ancient Indian music (raga), to ensure that it will be sung. Singing God's True Words, with others joined for the same purpose, facilitates mind's flight to the region of spiritual knowledge. This is called Kirtan. Gurbani, unlike some other poetry, is alive with the Spirit. When sung in a congregation of two or more Sikhs, with adoration and attention (Sat Sangat), especially at or before daybreak, it is able to uplift all the participants to the level of Begumpura (Lord's Town). Real guidance and knowledge, not restricted by words, are found there. A Sikh considers this as the most appropriate spiritual activity, for the masses of today.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">In the Sikh Panth, home made verses, or verses written by some other 'guru' besides The Ten Masters, however devotional and uplifting - do not replace Gurbani. A translation of Gurbani is useful to understand it, but the original verse is lost in the translation. Only the original sound, with accurate pronunciation, is acceptable as the holy singing of Gurbani. A Sikh does his best to fulfil this condition. To emphasize that it did not belong to any particular group, the Gurus wrote the Gurbani in several languages but they did not always follow the rules of these languages. This made Gurbani a unique language. Gurbani has its own unique grammar. For the same reason, the Second Master, Guru Angad, created the Guru's way of writing Gurbani (Gurmukhi), as different from all other forms of the alphabet. Learning Gurmukhi is not any harder than learning to recognize an alphabet and its few simple rules. This alphabet is now, also used in writing Punjabi, the contemporary language of Punjab.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Lifestyle</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">A Sikh is expected to get married and be an ideal householder, husband, father, doctor, carpenter, etc., not to be a monk and live off others. He is to live in the world physically, mix with the society and not run away from it, but his heart is to be set on God. Disrespect of parents and elders, adultery, falsehood, slander, careless use of, or an addiction to, drugs and other intoxicating substances, accepting the worship offerings for personal use, exploitation of the poor, excessive sleep, excessive eating, excessive talk, and disrespect of hair, is prohibited for a Sikh. Guru Nanak said to Guru Angad that the hair (and turban) is his mark. The Gurus have also said that appearance alone is not enough! A Sikh is also prohibited from touching the "Sewer of the World," i.e., tobacco, and from eating meat of animals killed through slow torture, under some religious ritual.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">A Sikh, who ignores meditation, is like a bird without feathers. The Fourth Master wrote: "Whoever calls himself a Sikh of the True Guru, will wake up in the ambrosial hours and meditate on God's Name. He gets rid of sloth and practices Ishnan, to immerse himself in the Waters of Immortality. By obeying the Guru's teaching he learns how to meditate on God's Name. This results in cleansing of poison from iniquity, sins, and faults. Upon daybreak, he sings Gurbani, and holds God's Name in heart during all activity. A Gursikh, who worships my God with each breath and bite, is really liked by the Guru. Whenever my Master has mercy, the Guru conveys His spiritual teaching to that Gursikh. Nanak begs for the enlightening dust, from that Gursikh' feet, who practices Nam and helps others do the same."(SGGS, p.305-6)</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Anyone, despite his or her personal views, can participate in generating peace and goodness in his own life and in this world, by doing at least this:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Wake up before dawn every day. Rinse hands, face, and mouth. Sit (Stand or kneel) for five-ten minutes in prayer and thankfulness of an entity that is infinitely greater than you. Thank Him (Her or It) who: Is with you all the time, is infinitely more able and intelligent than you are, gave you everything you have, knows all your thoughts needs and desires, loves you regardless because you are His child, and forgives you every time you sincerely ask for it. Mentally, send peace and harmony to all your brothers and sisters in the world, especially those that bother you. Forgive them also. Now, resolve to be polite and generous to everyone freely and without reason, especially the lowly, because of this higher entity hidden inside everyone, especially the so called lowly. You can rest again, afterwards. All day, whenever you remember, remind yourself of this hidden entity, you talked with, this morning. You are, now, planting seeds of goodness in the universe. Watch it blossom in your life each day.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Some will argue, why not simply be charitable, run soup kitchens and shelters, help the poor and the sick, feed the hungry children? Charity is very important. It is good for the world as well as for the self-esteem. However, without being linked with a heartfelt supplication to God, it results in a stronger, though glorified, ego, and thus, it can become bad for the soul. On the path to ultimate truth, the correct form of charity is Seva (Selfless service) through submission to a True Master, combined with some form of worship and humility. The above is just one example of worship. This is essential.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black"></span></p><p><span style="color: Black"></span></p><p><span style="color: Black">TERMS AND PHRASES</span></p><p><span style="color: Black"></span></p><p> <span style="color: Black">Many volumes can be written on this, and the next two sections. I am now, simply going to list some Sikh vocabulary, some buzzwords. They represent the core of the Sikh thought, conduct, and tradition, not subject to change with the fads of the ever-changing society. This list is not complete. From a philosophical view, each of these is just a different facet of Naam. I apologize, for using too many non-English words. If you want, you may go to the next sections first and read this later.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">A student of Sikh Panth should understand at least these. They are not in an alphabetical order:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Gurudwara: A Sikh place of worship. In a Gurudwara, any Gursikhs can take turns to lead the activity as long as they respect Maryada and time constraints. A Granthi (Custodian) or a secretary is merely there to maintain order.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Amrit: Ambrosia of eternal life, the Initiation of a Gursikh with Amrit, a Sikh form of Baptism. When the Sikh submits completely to the Guru, Five Gursikhs give him instructions regarding the Nitt Name, the Rehet, and how to meditate on a Word. Waheguru is the Sikh Gurmantra. Amrit is the only way to spiritually receive Gurmantra from the Sikh Guru. Having a Gurmantra is not an exclusive privilege of a Gursikh, though. It is an ancient practice, followed in some form by all serious seekers and Saints. Meditation on the Sikh Gurmantra without Amrit is compared to someone trying to earn a diploma without being enrolled in the school. A Gurmantra, with submission to a Guru and proper meditation, is essential for a true repose in God, leading to a wholesome life. To stress this, this is the only time the Fifth Master has used such harsh words: "A living being without a Gurmantra turns his precious human birth into disgrace. He becomes putrefied and foul. This fool is like a (helpless) dog, a (muck lovi</span></p><p><span style="color: Black">ng) swine, a donkey (toiling for others), a (vagrant) crow, and a (venomous) snake." (SGGS, p.1356)</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Rehet or Reht: The Sikh conduct, whether alone or in the company of others, as The Tenth Master explained to the "Five Beloved." Rehet has the essential attributes of Tenth Master's lifestyle, including the five K's (see the next section) and the Nitt Name. In the words of The Tenth Master, "My Sikh is only he who lives the Rehet, he is my master and I am his servant." Why? Rehet allows The Tenth Master to turn the Sikh into Khalsa, which is his own personality.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Maryada: Rules for conducting various ceremonies in a Sikh's life, including procedures in the Gurudwara.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Gurbani or Bani: The verses in the Sikh Scripture, Guru Granth Sahib. Any other verses or writings may be respected, but they are not to be considered as Gurbani. To emphasize this, The Tenth Master did not include his own writings in the Guru Granth Sahib, though they should be considered as Gurbani. Gurbani acts as a verbal teacher, as well as the Shabad. The Tenth Master mandated: "The Panth was launched only after God's command. All Sikhs are ordained to regard the Granth as the Guru. You shall see Guru Granth Ji as the Guru's physical body. Whoever wants to see God, can search, and find all the guidance in the Shabad."</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Shabad or Shabd: The Word. God's Voice. God's Light. It is manifest to the world in Gurbani, now in Guru Granth Sahib. Shabad is useless without *Surat: Inner attention fixed on the Shabad. Surat is the place where Shabad (Gurbani) acts. When Surat is tied to Shabad through Guru's Mercy, a sad but peaceful and spontaneous, melody of God's Love can be "heard" in the mind, and in everything else. Then the Shabad is felt to be present everywhere. A seeker follows this delicate thread, leading him to where the Shabad resides. Some day, by Guru's Grace the seeker gives up everything, including food and personal care, but he would not let this thread go. This is one example of Naam (God's Name). The Gurbani stresses its importance by repeatedly recounting the stories of its practice by Kabir, Namdev, Dhruva and Prahalad. Only this kind of union with Naam creates a perfect Saint (Sant).</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Satt: Being a man of your word. Having a yearning for the absolute Truth. *Santokh: Contentment. To give up chasing things of the world, and *Vichaar: Reflection. Analyzing Guru's message. These are three prerequisites for understanding Gurbani. A Sikh is expected to understand and absorb when he reads and recites Gurbani, not just use it as a mouthwash.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Nam or Naam: Worship of God during all activity. Not forgetting Him, and thanking Him for his gifts, life, body, and other things of the world, while, not losing your soul among those things. Realization that life without Him, like a leaf broken away from a tree, cannot thrive. Holding on to God as the ultimate aim of life at every moment, just like a mother cannot forget her newborn child during all her activities. This needs to be developed as an inner, mental habit, not to become a show. In time, it turns into perpetual inner exchanges with God.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Daan: Giving. Taking care of the needy, giving to the poor. The spiritual gift of Naam is considered as the greatest Daan.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Ishnan: A spiritual act of washing oneself with prayer and water before dawn. A bath or shower taken after dawn is not considered as Ishnan.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Nitt Nem: Daily Routine. This includes Ishnan, Simran and meditative recitation of five prescribed pieces of Gurbani: The Japji, Jaap Sahib, Anand Sahib, Savaiyae, and Chaupaee. A spiritual practice is considered a routine, and it starts being fruitful, after it has been practiced for forty consecutive days.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Amrit Vela: Last three hours of the night, the ambrosial hours. This time is reserved for meditation and Ishnan. A Sikh should not waste these precious moments in useless talk etc. Meditation during these hours is infinitely more fruitful than meditation done at any other hour of the day or night.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Hukam or Hukm: Command, God's Will: Realizing that only God is the real doer and everything is working out according to His Will. Accepting His work above personal preference and desires. Since Guru's Command is in-tune with God's will, it is also the Hukam.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Haumei: Ego, the basic human disease. This is the real sin. All other sins originate from the ego: Feeling rational and self-sufficient while apparently thriving as separated from God. Pride, or, self-condemnation. Feeling responsible for one's past actions. An outlook, as if we are in complete control of our life. Ego is the opposite of Hukam. Ego comes in countless and deceptive forms and shapes. To avoid this, a Sikh does not worship God as the Self. Ego is the only barrier between the man and his true nature. Obeying the True Guru's teaching and his Command is the only way to release the heart and soul from the grips, and invisible chains of ego.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Waheguru: The Gurmantra. It is the word for meditation. It is a pregnant word. It is also used as a synonym of "God." Its meaning, just like Gurbani, continues to renew and expand for the seeker who meditates on it. Literally, it means, "God-Guru, The Spiritual Light, You are beyond description." A Sikh worships only One, formless God, who has no limits, and who is able to transcend His own laws.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Nam Japna or Simran: Meditation on God's Name, seeing Waheguru everywhere. Repetition of Gurmantra with breath, as explained during Amrit, the Sikh form of baptism. Breaths taken without the Simran are totally wasted. Just like something most precious is allowed to run out from a leaking container, without making a good use of it. This is why, upon realization of this loss, a Sikh prays to have "a million mouths" (tongues), so that he can make up with what is left so far. This realization is not possible without Sadh Sangat.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Wand Chhakna: Feeding the hungry before feeding oneself. Sharing everything with the needy. It seems the Gurus advocated this form of socialism, implemented at the personal level.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Dharam Di Kirat: To earn only an honest livelihood. Not accepting gifts that are not earned.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Daswandh: Tithing. Giving 10 percent of income to the Guru, or to poor and needy Sikhs.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Sangat: A Spiritual alliance. Gursikhs gathered for singing of Kirtan, discussion, and meditation on Gurbani with other Sikhs. Often overlooked: Correct and steady posture with crossed legs when sitting and, undivided attention is also necessary. A parrot-like recital, or listening to prerecorded Kirtan, while doing other things, is of little value.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Sat Sangat: Sangat gathered only for God's Voice and Nam. In Sikh Panth, sharing God's Name with others is the highest form of Yoga. This is the purpose of Gurbani. Among the Sikhs, to assure that we are engaged in a sharing of True Naam without someone's ego contaminating it, a meeting is restricted to singing (Kirtan) of Gurbani (From Guru Granth Sahib) or, listening to Katha. The Tenth Master's writings are also considered as Gurbani, though we know that he did not designate his own writings as the Guru.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Writings of Bhai Gurdas and Bhai Nand Lal are the only other acceptable pieces, as footnotes, for singing during Sat Sangat. This is because: 1) They were written during the time of the ten Masters, who approved them, and 2) they are written to help us follow Gurbani. They were not written with an intention to replace, be equal to or as an addition to, the Gurbani. Other "Satsangi" people, outside the Panth can do or sing whatever they like, a Sikh does not argue with anyone. Quiet meditation on one word for a prolonged period, generally does not build a Sat Sangat, because, everyone's thoughts are not then harnessed by the music and Gurbani.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Sadh Sangat: Spiritual company of a True Saint. For Sikhs, it is Guru Granth Sahib in Sangat, or, Sangat of an enlightened Sikh, a Khalsa Gursikh. Sadh Sangat, with Kirtan, is the best spiritual activity, higher than any form of Yoga.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Pangat: Sharing of food while sitting together on floor mats, a traditional practice to remove class differences and to generate humility. To feed and sit with the homeless and the destitute. Sikh Gurus required all visitors, even a king, to sit and eat in a Pangat with the homeless, before seeing the Guru.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Seva: Service of the Guru without a desire for any outcome. Service of the Sangat and others without ego. A neutralizer of Seva is to envy others who do Seva or, to want a reward or recognition.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Jote and *Jugat: The Light (Jote), and the Method (Jugat) for uncovering this Light. These are two aspects of the Guru. Jote resides in Guru Granth Sahib. Jugat cannot be explained. It is the proper inner conduct combined with Rehet. It can be learned only through the company of other True Gursikhs. Meditation without proper Jugat is not very fruitful in uncovering the Jote. Jugat resides in the heart of a Khalsa. It resides in the Guru's Mercy. Real Jugat starts only after Amrit from the Five Gursikhs. It then unfolds in a Gursikh's heart through Simran, Sangat, and Seva. Jugat also comes naturally through the service of a True Saint, which, for a Sikh, is only a Khalsa.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Katha: Listening to history and works of the Ten Masters, and spiritual exposition of Guru Shabad.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Sanmukh: A Faithful Sikh. A Sikh with firm faith in the Guru finds that the Guru always stays with him to help and guide him. He depends on the Guru's inner guidance for each breath and activity, and does not do anything without the Guru being present. This nurtures a spiritual link between the Sikh and the Guru. Among other things, it also assures clean thoughts and action. A Sanmukh Sikh sees his Guru in everyone. Its opposite is Bemukh.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Deg (Dish): It symbolizes food. Food is a representative of God as His Love. A Sikh does not take a bite without thanking God for this and His other Gifts. A state of gratitude toward God, then, expands and accompanies all his other activities. This is an important spiritual practice. It can even lower your cholesterol and blood pressure! Deg is also a reminder that a Sikh is to take care of the hungry. Hoarding food away from the hungry is not in a Sikh's nature.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Guru Ka Langar: Guru's Free Kitchen is open to all at a place of worship, without discrimination about a person's religion, race, political views, cast, class, or occupation. Feeding each other's friends at the end of a meeting, as is common in the western Gurudwaras, is not what the Gurus aimed for. It can be called only a form of Pangat. Wherever possible, Guru Ka Langar is open all days of the week, to feed the really needy and the poor. It is based at a Gurudwara.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Teg or Kirpan (Sword): It symbolizes Force, or Mahan Kaal (The Great Destroyer). This represents God, as Force, Death, and Mercy. Death, of the personal ego, the evil, and, ultimately, everything that He created. The Sixth and The Tenth Gurus taught the Sikhs to worship God also as the Force, and not be afraid to fight and die for justice. Death during such an act puts one directly in the lap of Force, or Mercy. For a Sikh, this is the preferred form of death, than dying on a bed or in the ICU. This does not mean that a dying Sikh is to go out and pick a fight with someone! A Sikh is prepared to defend Dharma, and protect the persecuted and the saints. He prays that, when he is old, he may die while engaged in a combat with some tyrant. </span></p><p><span style="color: Black"></span></p><p><span style="color: Black">The Tenth Master says: "O Shiva, bless me so that: I may not avoid any pious deeds; I may not be afraid when I fight with a tyrant; I may be always victorious through my faith in you; I may preach only to myself; may my only desire be to utter your praise; and when I am nearing death may I get executed while fighting fiercely." (DG, p.99)</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Parshad: A Gift out of pure Mercy, not because of any merit in the recipient. It is a synonym of Kirpa (Grace) or, God's Merciful Touch. A sweet dish served after the prayer as the representative of God's Grace, after it is touched with Kirpan (A symbol of God's Mercy) is also called Parshad.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Nanak Nam Charrdi Kala (Nanak says, life under Your Name is always advancing and cheerful) Tere Bhanne Sarbatt Da Bhala (Because, whatever You do is, always for the best of everyone): This is the way every Ardas (The Sikh Prayer) is concluded.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Sat Siri Akal (Only God is immortal and real): This is the common way of greeting among Sikhs.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh: This is a required greeting between Gursikhs. It represents the Khalsa Panth revealed by The Tenth Master. Its meaning is, "Khalsa is God-Guru's property, and ultimate victory belongs only to Him."</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">*Mool Mantra: The first stanza of Guru Granth Sahib. This is the foundation (Mool = root) of Sikh philosophy. Mool Mantra is the first few words uttered by Guru Nanak when he came out of a deep trance, after having disappeared into the river for three days. Bhai Gurdas writes about Guru Nanak: "Guru Nanak engulfed the whole world in a spiritual light causing the thick fog of ignorance to vanish. It is like the sun rising against the stars, or, when a lion roars, all the deer go into hiding. Each house is now a temple of worship. Kirtan and spiritual joy is the rule. Finally, a Gurmukh has emerged during the Iron Age."</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">We all know that a whole book could be written on exposition of Mool Mantra alone, because each statement has several deep implications. The whole Guru Granth Sahib can be very accurately called an expansion of Mool Mantra and Gurmantra. Here is a brief meaning of the Mool Mantra:</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**1O: Pronounced EkOnkar: The Only One is everything. The letter "O" here, represents everything. Guru Nanak used only a number (1) before it to indicate God, the reality. He did not want to pollute the unity in the reality by adding any man made words. If he did, it would not be a 1 anymore! In The Tenth Body, in the form of Guru Gobind Singh, two hundred years after Japji, Guru Nanak composed the Jaap Sahib, naming several different aspects of this number (1). Only the One is the reality in everything, the visible and the invisible.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**SattNaam: In reality, He is the Naam. His real Name (Naam) is He Himself. This is the ultimate Truth. A Sikh's destination is His Name. A Sikh has no reason to argue about which other name is correct. He uses the Hindu names of Ram, Gobind, Shiva as well as Muslim Allah and Christian God, etc., interchangeably and without hesitation because all these names are equally provisional. This is why the Sikh Gurus chose "Waheguru" as a closer match to God's name.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">This leads to another important understanding, that all the religions are also provisional. They all become merely skeletal when the seeker reaches this fact: The only proper Dharma is whatever God himself approves for each individual. Only He can show us how we should worship Him. Books cannot teach it. In the Sikh Panth, Gurbani is the only written word that can communicate true Dharma in the spirit.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Karta: He is The Doer. He is the real creator and the real doer of everything, though it may not be so obvious at first. Everything in the world is like a puppet show. God is the puppet master behind everything. As Shri Naranjan Singh Ji used to say, "Even a single leaf cannot quiver in the breeze without His Will." How does God do it? The Surat can see this. This is worship. A Sikh is not to lose sight of the Puppet Master behind all the various forms of puppets.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Purakh: He is The Husband. We may imagine God as an energy field or force (which could be harnessed and used by anyone), a light (which can be directed, controlled, or blocked, it has no will of its own), an emotion or a feeling (which presumes someone other than itself experiencing it), or, a space, a ghost, a cloud, a human, an animal, the list can go on and on. None of these represent God. It is important that God is understood as our Master, acting only by His own will which is completely fearless and carefree, and who controls everything.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Guru Nanak called Him, Husband, to foster a more accurate image of a Seeker's relationship with Him. Sorry if this offends any females, or the males. If it is any consolation, Guru Nanak has called Him as our Master, Father, Mother, Brother, and Friend also. There is no question that He is also the real Guru.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Nirbhau: He has no fear, because He has only Love for everything He created, and because there is nothing that is outside His control. His Will is not influenced by some kind of threat, because He has no rival, or death, to worry about. This is in contrast to theology where people believe in God's battle with a rival who has fallen out of God's command.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Nirvaer: He holds no grudge or hostility. We are all equally His Children. He has only love and forgiveness for His Children. All we need is to become receptive, ask Him sincerely, with a sincere desire to be correct. It is us, who do not forgive ourselves. It is not in His nature to view, and to dwell upon our mistakes. Only the ego carries a detailed and a permanent record of everything we ever did. The ego, bound by the law of Karma and Dharamraja, prescribes the rewards and penalties also. He made the ego. Only He has the power to erase it.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Akaal: He is beyond time, and space. He made the time. He created the space. He is Eternal. He has no limits. He is above all the law and the restrictions of nature. He can do anything. He sees everything, in the past, the present, and the future, as if it were here and now.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Moorat: He is still. He is motionless, He neither is coming from somewhere, nor is he heading somewhere. He is everywhere. The universe in Him is constantly in motion when he is perfectly still. How can this be? Only He can do this. He is above His own laws. That is why we call Him God. He is the creator of all motion, inside the stillness. He just is, always.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Ajooni: He is the only one beyond birth and death. He does not have a life cycle. He has no beginning or end. All entities at various godly levels (Brahma etc.) are subject to falling back into the lowest life forms at any moment. Only He holds the key for releasing a Jiva (life) from transmigration.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Saibhun: He is Existence. Everything is, because of God. He is self-effulgent and Self-Sufficient. There is no one else out there, and there is no such thing as "outside Him." He is not here (or, everywhere) because of someone or something else. Therefore, He is also in a state of ultimate love, peace, and certitude, which is beyond human imagination.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**GurParshad: He is in Guru's Mercy (see Parshad above).</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">**Such: I could go on and on. I would like to just mention the fist stanza of Japji. Japji starts with the command: "Japa" (Meditate), to meditate on Truth. Next, Guru Nanak gives us the absolute test of Truth: "Truth always was before anything else, it has been here through the ages, it is here now, and it will always be." Everything else, because it does not pass this test, is not the Truth, and not worthy of meditation. Whenever this word, Truth ("Such" in Gurmukhi, with a Gurmukhi u at the end), is seen in Gurbani, the same yardstick is to be used, so that we will understand its meaning in the proper context. When everything visible and thinkable is gone, the Truth will still be the same.</span></p><p><span style="color: Black"></span></p><p><span style="color: Black">Source: Sikhnet</span></p><p><span style="color: Black"></span></p></blockquote><p></p>
[QUOTE="Sikh80, post: 76645, member: 5290"] [U][B][U]Sikh and Guru[/U][/B][/U][COLOR=Black] The Sikh, a disciple on the Sikh Path, regards Guru Granth Sahib as the supreme source of spiritual light. A Sikh evaluates all other religious literature in the light of Guru Granth Sahib, and not vice versa. He endeavors to understand all Ten Sikh Gurus' teachings. He sees no difference in Guru Nanak and the other Nine Masters. He does not follow any other human guru after Guru Gobind Singh, The Tenth Master. He strives to put the Gurus' teaching constantly into practice, every day. These are some features that make a Sikh. The Word I will limit the discussion of Sikh philosophy and a Sikh's daily spiritual practices to a brief explanation of some Sikh vocabulary below. The Gurbani, in Guru Granth Sahib is God's view of a true Seeker's sentiments, his actions, his motives, and his prayers, during different aspects of his spiritual growth, flavored with the Guru's teaching. A Sikh meditates on it, repeats it daily, and sings it, so that day by day, its sentiments and its Light rub off, into his heart. Sharing it with others (Sangat) through singing (Kirtan) and discussion (Katha) is essential to reveal its Light. These are required. They are potent catalysts. One day, the Sikh's heart starts beating in sync with the Guru's heart. No one can venture to describe what happens then. A seeker should not talk about his own relationship with the Guru and God. In the Sikh Path, testimony of personal experiences is equal to blasphemy, because it feeds the ego! Guru Nanak brought an activity of the angels of heaven, as mentioned in Sodar (in Japji and Reheras) within the grasp of the modern masses, five hundred years ago. Gurbani was written in verse, according to the ancient Indian music (raga), to ensure that it will be sung. Singing God's True Words, with others joined for the same purpose, facilitates mind's flight to the region of spiritual knowledge. This is called Kirtan. Gurbani, unlike some other poetry, is alive with the Spirit. When sung in a congregation of two or more Sikhs, with adoration and attention (Sat Sangat), especially at or before daybreak, it is able to uplift all the participants to the level of Begumpura (Lord's Town). Real guidance and knowledge, not restricted by words, are found there. A Sikh considers this as the most appropriate spiritual activity, for the masses of today. In the Sikh Panth, home made verses, or verses written by some other 'guru' besides The Ten Masters, however devotional and uplifting - do not replace Gurbani. A translation of Gurbani is useful to understand it, but the original verse is lost in the translation. Only the original sound, with accurate pronunciation, is acceptable as the holy singing of Gurbani. A Sikh does his best to fulfil this condition. To emphasize that it did not belong to any particular group, the Gurus wrote the Gurbani in several languages but they did not always follow the rules of these languages. This made Gurbani a unique language. Gurbani has its own unique grammar. For the same reason, the Second Master, Guru Angad, created the Guru's way of writing Gurbani (Gurmukhi), as different from all other forms of the alphabet. Learning Gurmukhi is not any harder than learning to recognize an alphabet and its few simple rules. This alphabet is now, also used in writing Punjabi, the contemporary language of Punjab. Lifestyle A Sikh is expected to get married and be an ideal householder, husband, father, doctor, carpenter, etc., not to be a monk and live off others. He is to live in the world physically, mix with the society and not run away from it, but his heart is to be set on God. Disrespect of parents and elders, adultery, falsehood, slander, careless use of, or an addiction to, drugs and other intoxicating substances, accepting the worship offerings for personal use, exploitation of the poor, excessive sleep, excessive eating, excessive talk, and disrespect of hair, is prohibited for a Sikh. Guru Nanak said to Guru Angad that the hair (and turban) is his mark. The Gurus have also said that appearance alone is not enough! A Sikh is also prohibited from touching the "Sewer of the World," i.e., tobacco, and from eating meat of animals killed through slow torture, under some religious ritual. A Sikh, who ignores meditation, is like a bird without feathers. The Fourth Master wrote: "Whoever calls himself a Sikh of the True Guru, will wake up in the ambrosial hours and meditate on God's Name. He gets rid of sloth and practices Ishnan, to immerse himself in the Waters of Immortality. By obeying the Guru's teaching he learns how to meditate on God's Name. This results in cleansing of poison from iniquity, sins, and faults. Upon daybreak, he sings Gurbani, and holds God's Name in heart during all activity. A Gursikh, who worships my God with each breath and bite, is really liked by the Guru. Whenever my Master has mercy, the Guru conveys His spiritual teaching to that Gursikh. Nanak begs for the enlightening dust, from that Gursikh' feet, who practices Nam and helps others do the same."(SGGS, p.305-6) Anyone, despite his or her personal views, can participate in generating peace and goodness in his own life and in this world, by doing at least this: Wake up before dawn every day. Rinse hands, face, and mouth. Sit (Stand or kneel) for five-ten minutes in prayer and thankfulness of an entity that is infinitely greater than you. Thank Him (Her or It) who: Is with you all the time, is infinitely more able and intelligent than you are, gave you everything you have, knows all your thoughts needs and desires, loves you regardless because you are His child, and forgives you every time you sincerely ask for it. Mentally, send peace and harmony to all your brothers and sisters in the world, especially those that bother you. Forgive them also. Now, resolve to be polite and generous to everyone freely and without reason, especially the lowly, because of this higher entity hidden inside everyone, especially the so called lowly. You can rest again, afterwards. All day, whenever you remember, remind yourself of this hidden entity, you talked with, this morning. You are, now, planting seeds of goodness in the universe. Watch it blossom in your life each day. Some will argue, why not simply be charitable, run soup kitchens and shelters, help the poor and the sick, feed the hungry children? Charity is very important. It is good for the world as well as for the self-esteem. However, without being linked with a heartfelt supplication to God, it results in a stronger, though glorified, ego, and thus, it can become bad for the soul. On the path to ultimate truth, the correct form of charity is Seva (Selfless service) through submission to a True Master, combined with some form of worship and humility. The above is just one example of worship. This is essential. TERMS AND PHRASES Many volumes can be written on this, and the next two sections. I am now, simply going to list some Sikh vocabulary, some buzzwords. They represent the core of the Sikh thought, conduct, and tradition, not subject to change with the fads of the ever-changing society. This list is not complete. From a philosophical view, each of these is just a different facet of Naam. I apologize, for using too many non-English words. If you want, you may go to the next sections first and read this later. A student of Sikh Panth should understand at least these. They are not in an alphabetical order: *Gurudwara: A Sikh place of worship. In a Gurudwara, any Gursikhs can take turns to lead the activity as long as they respect Maryada and time constraints. A Granthi (Custodian) or a secretary is merely there to maintain order. *Amrit: Ambrosia of eternal life, the Initiation of a Gursikh with Amrit, a Sikh form of Baptism. When the Sikh submits completely to the Guru, Five Gursikhs give him instructions regarding the Nitt Name, the Rehet, and how to meditate on a Word. Waheguru is the Sikh Gurmantra. Amrit is the only way to spiritually receive Gurmantra from the Sikh Guru. Having a Gurmantra is not an exclusive privilege of a Gursikh, though. It is an ancient practice, followed in some form by all serious seekers and Saints. Meditation on the Sikh Gurmantra without Amrit is compared to someone trying to earn a diploma without being enrolled in the school. A Gurmantra, with submission to a Guru and proper meditation, is essential for a true repose in God, leading to a wholesome life. To stress this, this is the only time the Fifth Master has used such harsh words: "A living being without a Gurmantra turns his precious human birth into disgrace. He becomes putrefied and foul. This fool is like a (helpless) dog, a (muck lovi ng) swine, a donkey (toiling for others), a (vagrant) crow, and a (venomous) snake." (SGGS, p.1356) *Rehet or Reht: The Sikh conduct, whether alone or in the company of others, as The Tenth Master explained to the "Five Beloved." Rehet has the essential attributes of Tenth Master's lifestyle, including the five K's (see the next section) and the Nitt Name. In the words of The Tenth Master, "My Sikh is only he who lives the Rehet, he is my master and I am his servant." Why? Rehet allows The Tenth Master to turn the Sikh into Khalsa, which is his own personality. *Maryada: Rules for conducting various ceremonies in a Sikh's life, including procedures in the Gurudwara. *Gurbani or Bani: The verses in the Sikh Scripture, Guru Granth Sahib. Any other verses or writings may be respected, but they are not to be considered as Gurbani. To emphasize this, The Tenth Master did not include his own writings in the Guru Granth Sahib, though they should be considered as Gurbani. Gurbani acts as a verbal teacher, as well as the Shabad. The Tenth Master mandated: "The Panth was launched only after God's command. All Sikhs are ordained to regard the Granth as the Guru. You shall see Guru Granth Ji as the Guru's physical body. Whoever wants to see God, can search, and find all the guidance in the Shabad." *Shabad or Shabd: The Word. God's Voice. God's Light. It is manifest to the world in Gurbani, now in Guru Granth Sahib. Shabad is useless without *Surat: Inner attention fixed on the Shabad. Surat is the place where Shabad (Gurbani) acts. When Surat is tied to Shabad through Guru's Mercy, a sad but peaceful and spontaneous, melody of God's Love can be "heard" in the mind, and in everything else. Then the Shabad is felt to be present everywhere. A seeker follows this delicate thread, leading him to where the Shabad resides. Some day, by Guru's Grace the seeker gives up everything, including food and personal care, but he would not let this thread go. This is one example of Naam (God's Name). The Gurbani stresses its importance by repeatedly recounting the stories of its practice by Kabir, Namdev, Dhruva and Prahalad. Only this kind of union with Naam creates a perfect Saint (Sant). *Satt: Being a man of your word. Having a yearning for the absolute Truth. *Santokh: Contentment. To give up chasing things of the world, and *Vichaar: Reflection. Analyzing Guru's message. These are three prerequisites for understanding Gurbani. A Sikh is expected to understand and absorb when he reads and recites Gurbani, not just use it as a mouthwash. *Nam or Naam: Worship of God during all activity. Not forgetting Him, and thanking Him for his gifts, life, body, and other things of the world, while, not losing your soul among those things. Realization that life without Him, like a leaf broken away from a tree, cannot thrive. Holding on to God as the ultimate aim of life at every moment, just like a mother cannot forget her newborn child during all her activities. This needs to be developed as an inner, mental habit, not to become a show. In time, it turns into perpetual inner exchanges with God. *Daan: Giving. Taking care of the needy, giving to the poor. The spiritual gift of Naam is considered as the greatest Daan. *Ishnan: A spiritual act of washing oneself with prayer and water before dawn. A bath or shower taken after dawn is not considered as Ishnan. *Nitt Nem: Daily Routine. This includes Ishnan, Simran and meditative recitation of five prescribed pieces of Gurbani: The Japji, Jaap Sahib, Anand Sahib, Savaiyae, and Chaupaee. A spiritual practice is considered a routine, and it starts being fruitful, after it has been practiced for forty consecutive days. *Amrit Vela: Last three hours of the night, the ambrosial hours. This time is reserved for meditation and Ishnan. A Sikh should not waste these precious moments in useless talk etc. Meditation during these hours is infinitely more fruitful than meditation done at any other hour of the day or night. *Hukam or Hukm: Command, God's Will: Realizing that only God is the real doer and everything is working out according to His Will. Accepting His work above personal preference and desires. Since Guru's Command is in-tune with God's will, it is also the Hukam. *Haumei: Ego, the basic human disease. This is the real sin. All other sins originate from the ego: Feeling rational and self-sufficient while apparently thriving as separated from God. Pride, or, self-condemnation. Feeling responsible for one's past actions. An outlook, as if we are in complete control of our life. Ego is the opposite of Hukam. Ego comes in countless and deceptive forms and shapes. To avoid this, a Sikh does not worship God as the Self. Ego is the only barrier between the man and his true nature. Obeying the True Guru's teaching and his Command is the only way to release the heart and soul from the grips, and invisible chains of ego. *Waheguru: The Gurmantra. It is the word for meditation. It is a pregnant word. It is also used as a synonym of "God." Its meaning, just like Gurbani, continues to renew and expand for the seeker who meditates on it. Literally, it means, "God-Guru, The Spiritual Light, You are beyond description." A Sikh worships only One, formless God, who has no limits, and who is able to transcend His own laws. *Nam Japna or Simran: Meditation on God's Name, seeing Waheguru everywhere. Repetition of Gurmantra with breath, as explained during Amrit, the Sikh form of baptism. Breaths taken without the Simran are totally wasted. Just like something most precious is allowed to run out from a leaking container, without making a good use of it. This is why, upon realization of this loss, a Sikh prays to have "a million mouths" (tongues), so that he can make up with what is left so far. This realization is not possible without Sadh Sangat. *Wand Chhakna: Feeding the hungry before feeding oneself. Sharing everything with the needy. It seems the Gurus advocated this form of socialism, implemented at the personal level. *Dharam Di Kirat: To earn only an honest livelihood. Not accepting gifts that are not earned. *Daswandh: Tithing. Giving 10 percent of income to the Guru, or to poor and needy Sikhs. *Sangat: A Spiritual alliance. Gursikhs gathered for singing of Kirtan, discussion, and meditation on Gurbani with other Sikhs. Often overlooked: Correct and steady posture with crossed legs when sitting and, undivided attention is also necessary. A parrot-like recital, or listening to prerecorded Kirtan, while doing other things, is of little value. *Sat Sangat: Sangat gathered only for God's Voice and Nam. In Sikh Panth, sharing God's Name with others is the highest form of Yoga. This is the purpose of Gurbani. Among the Sikhs, to assure that we are engaged in a sharing of True Naam without someone's ego contaminating it, a meeting is restricted to singing (Kirtan) of Gurbani (From Guru Granth Sahib) or, listening to Katha. The Tenth Master's writings are also considered as Gurbani, though we know that he did not designate his own writings as the Guru. Writings of Bhai Gurdas and Bhai Nand Lal are the only other acceptable pieces, as footnotes, for singing during Sat Sangat. This is because: 1) They were written during the time of the ten Masters, who approved them, and 2) they are written to help us follow Gurbani. They were not written with an intention to replace, be equal to or as an addition to, the Gurbani. Other "Satsangi" people, outside the Panth can do or sing whatever they like, a Sikh does not argue with anyone. Quiet meditation on one word for a prolonged period, generally does not build a Sat Sangat, because, everyone's thoughts are not then harnessed by the music and Gurbani. *Sadh Sangat: Spiritual company of a True Saint. For Sikhs, it is Guru Granth Sahib in Sangat, or, Sangat of an enlightened Sikh, a Khalsa Gursikh. Sadh Sangat, with Kirtan, is the best spiritual activity, higher than any form of Yoga. *Pangat: Sharing of food while sitting together on floor mats, a traditional practice to remove class differences and to generate humility. To feed and sit with the homeless and the destitute. Sikh Gurus required all visitors, even a king, to sit and eat in a Pangat with the homeless, before seeing the Guru. *Seva: Service of the Guru without a desire for any outcome. Service of the Sangat and others without ego. A neutralizer of Seva is to envy others who do Seva or, to want a reward or recognition. *Jote and *Jugat: The Light (Jote), and the Method (Jugat) for uncovering this Light. These are two aspects of the Guru. Jote resides in Guru Granth Sahib. Jugat cannot be explained. It is the proper inner conduct combined with Rehet. It can be learned only through the company of other True Gursikhs. Meditation without proper Jugat is not very fruitful in uncovering the Jote. Jugat resides in the heart of a Khalsa. It resides in the Guru's Mercy. Real Jugat starts only after Amrit from the Five Gursikhs. It then unfolds in a Gursikh's heart through Simran, Sangat, and Seva. Jugat also comes naturally through the service of a True Saint, which, for a Sikh, is only a Khalsa. *Katha: Listening to history and works of the Ten Masters, and spiritual exposition of Guru Shabad. *Sanmukh: A Faithful Sikh. A Sikh with firm faith in the Guru finds that the Guru always stays with him to help and guide him. He depends on the Guru's inner guidance for each breath and activity, and does not do anything without the Guru being present. This nurtures a spiritual link between the Sikh and the Guru. Among other things, it also assures clean thoughts and action. A Sanmukh Sikh sees his Guru in everyone. Its opposite is Bemukh. *Deg (Dish): It symbolizes food. Food is a representative of God as His Love. A Sikh does not take a bite without thanking God for this and His other Gifts. A state of gratitude toward God, then, expands and accompanies all his other activities. This is an important spiritual practice. It can even lower your cholesterol and blood pressure! Deg is also a reminder that a Sikh is to take care of the hungry. Hoarding food away from the hungry is not in a Sikh's nature. *Guru Ka Langar: Guru's Free Kitchen is open to all at a place of worship, without discrimination about a person's religion, race, political views, cast, class, or occupation. Feeding each other's friends at the end of a meeting, as is common in the western Gurudwaras, is not what the Gurus aimed for. It can be called only a form of Pangat. Wherever possible, Guru Ka Langar is open all days of the week, to feed the really needy and the poor. It is based at a Gurudwara. *Teg or Kirpan (Sword): It symbolizes Force, or Mahan Kaal (The Great Destroyer). This represents God, as Force, Death, and Mercy. Death, of the personal ego, the evil, and, ultimately, everything that He created. The Sixth and The Tenth Gurus taught the Sikhs to worship God also as the Force, and not be afraid to fight and die for justice. Death during such an act puts one directly in the lap of Force, or Mercy. For a Sikh, this is the preferred form of death, than dying on a bed or in the ICU. This does not mean that a dying Sikh is to go out and pick a fight with someone! A Sikh is prepared to defend Dharma, and protect the persecuted and the saints. He prays that, when he is old, he may die while engaged in a combat with some tyrant. The Tenth Master says: "O Shiva, bless me so that: I may not avoid any pious deeds; I may not be afraid when I fight with a tyrant; I may be always victorious through my faith in you; I may preach only to myself; may my only desire be to utter your praise; and when I am nearing death may I get executed while fighting fiercely." (DG, p.99) *Parshad: A Gift out of pure Mercy, not because of any merit in the recipient. It is a synonym of Kirpa (Grace) or, God's Merciful Touch. A sweet dish served after the prayer as the representative of God's Grace, after it is touched with Kirpan (A symbol of God's Mercy) is also called Parshad. *Nanak Nam Charrdi Kala (Nanak says, life under Your Name is always advancing and cheerful) Tere Bhanne Sarbatt Da Bhala (Because, whatever You do is, always for the best of everyone): This is the way every Ardas (The Sikh Prayer) is concluded. *Sat Siri Akal (Only God is immortal and real): This is the common way of greeting among Sikhs. *Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh: This is a required greeting between Gursikhs. It represents the Khalsa Panth revealed by The Tenth Master. Its meaning is, "Khalsa is God-Guru's property, and ultimate victory belongs only to Him." *Mool Mantra: The first stanza of Guru Granth Sahib. This is the foundation (Mool = root) of Sikh philosophy. Mool Mantra is the first few words uttered by Guru Nanak when he came out of a deep trance, after having disappeared into the river for three days. Bhai Gurdas writes about Guru Nanak: "Guru Nanak engulfed the whole world in a spiritual light causing the thick fog of ignorance to vanish. It is like the sun rising against the stars, or, when a lion roars, all the deer go into hiding. Each house is now a temple of worship. Kirtan and spiritual joy is the rule. Finally, a Gurmukh has emerged during the Iron Age." We all know that a whole book could be written on exposition of Mool Mantra alone, because each statement has several deep implications. The whole Guru Granth Sahib can be very accurately called an expansion of Mool Mantra and Gurmantra. Here is a brief meaning of the Mool Mantra: **1O: Pronounced EkOnkar: The Only One is everything. The letter "O" here, represents everything. Guru Nanak used only a number (1) before it to indicate God, the reality. He did not want to pollute the unity in the reality by adding any man made words. If he did, it would not be a 1 anymore! In The Tenth Body, in the form of Guru Gobind Singh, two hundred years after Japji, Guru Nanak composed the Jaap Sahib, naming several different aspects of this number (1). Only the One is the reality in everything, the visible and the invisible. **SattNaam: In reality, He is the Naam. His real Name (Naam) is He Himself. This is the ultimate Truth. A Sikh's destination is His Name. A Sikh has no reason to argue about which other name is correct. He uses the Hindu names of Ram, Gobind, Shiva as well as Muslim Allah and Christian God, etc., interchangeably and without hesitation because all these names are equally provisional. This is why the Sikh Gurus chose "Waheguru" as a closer match to God's name. This leads to another important understanding, that all the religions are also provisional. They all become merely skeletal when the seeker reaches this fact: The only proper Dharma is whatever God himself approves for each individual. Only He can show us how we should worship Him. Books cannot teach it. In the Sikh Panth, Gurbani is the only written word that can communicate true Dharma in the spirit. **Karta: He is The Doer. He is the real creator and the real doer of everything, though it may not be so obvious at first. Everything in the world is like a puppet show. God is the puppet master behind everything. As Shri Naranjan Singh Ji used to say, "Even a single leaf cannot quiver in the breeze without His Will." How does God do it? The Surat can see this. This is worship. A Sikh is not to lose sight of the Puppet Master behind all the various forms of puppets. **Purakh: He is The Husband. We may imagine God as an energy field or force (which could be harnessed and used by anyone), a light (which can be directed, controlled, or blocked, it has no will of its own), an emotion or a feeling (which presumes someone other than itself experiencing it), or, a space, a ghost, a cloud, a human, an animal, the list can go on and on. None of these represent God. It is important that God is understood as our Master, acting only by His own will which is completely fearless and carefree, and who controls everything. Guru Nanak called Him, Husband, to foster a more accurate image of a Seeker's relationship with Him. Sorry if this offends any females, or the males. If it is any consolation, Guru Nanak has called Him as our Master, Father, Mother, Brother, and Friend also. There is no question that He is also the real Guru. **Nirbhau: He has no fear, because He has only Love for everything He created, and because there is nothing that is outside His control. His Will is not influenced by some kind of threat, because He has no rival, or death, to worry about. This is in contrast to theology where people believe in God's battle with a rival who has fallen out of God's command. **Nirvaer: He holds no grudge or hostility. We are all equally His Children. He has only love and forgiveness for His Children. All we need is to become receptive, ask Him sincerely, with a sincere desire to be correct. It is us, who do not forgive ourselves. It is not in His nature to view, and to dwell upon our mistakes. Only the ego carries a detailed and a permanent record of everything we ever did. The ego, bound by the law of Karma and Dharamraja, prescribes the rewards and penalties also. He made the ego. Only He has the power to erase it. **Akaal: He is beyond time, and space. He made the time. He created the space. He is Eternal. He has no limits. He is above all the law and the restrictions of nature. He can do anything. He sees everything, in the past, the present, and the future, as if it were here and now. **Moorat: He is still. He is motionless, He neither is coming from somewhere, nor is he heading somewhere. He is everywhere. The universe in Him is constantly in motion when he is perfectly still. How can this be? Only He can do this. He is above His own laws. That is why we call Him God. He is the creator of all motion, inside the stillness. He just is, always. **Ajooni: He is the only one beyond birth and death. He does not have a life cycle. He has no beginning or end. All entities at various godly levels (Brahma etc.) are subject to falling back into the lowest life forms at any moment. Only He holds the key for releasing a Jiva (life) from transmigration. **Saibhun: He is Existence. Everything is, because of God. He is self-effulgent and Self-Sufficient. There is no one else out there, and there is no such thing as "outside Him." He is not here (or, everywhere) because of someone or something else. Therefore, He is also in a state of ultimate love, peace, and certitude, which is beyond human imagination. **GurParshad: He is in Guru's Mercy (see Parshad above). **Such: I could go on and on. I would like to just mention the fist stanza of Japji. Japji starts with the command: "Japa" (Meditate), to meditate on Truth. Next, Guru Nanak gives us the absolute test of Truth: "Truth always was before anything else, it has been here through the ages, it is here now, and it will always be." Everything else, because it does not pass this test, is not the Truth, and not worthy of meditation. Whenever this word, Truth ("Such" in Gurmukhi, with a Gurmukhi u at the end), is seen in Gurbani, the same yardstick is to be used, so that we will understand its meaning in the proper context. When everything visible and thinkable is gone, the Truth will still be the same. Source: Sikhnet [/COLOR] [/QUOTE]
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