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His will

Discussion in 'Gurmat Vichaar' started by Sikh80, Dec 25, 2007.

  1. Sikh80

    Sikh80
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    syeI quDuno gwvih jo quDu Bwvin rqy qyry Bgq rswly ] (6-11, jpu, mÚ 1)
    They alone sing, who are pleasing to Your Will. Your devotees are imbued with the Nectar of Your Essence.

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    The basic question is how to become pleasing to HIS will. How to please HIM is the basic question.Can you help?
     
  2. Sikh80

    Sikh80
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    hukmu bUJY soeI prvwnu ] (386-2, Awsw, mÚ 5)
    He alone, who understands the Command of the Lord's Will, is approved.
     
  3. Sikh80

    Sikh80
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    iehu mwxs jnmu dulµBu hY nwm ibnw ibrQw sBu jwey ] (450-9, Awsw, mÚ 4)
    It is so difficult to obtain this human incarnation, and without the Naam, it is all futile and useless
     
  4. Sikh80

    Sikh80
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    gur imil hukmu pCwixAw qb hI qy suKIAw ]3] (400-17, Awsw, mÚ 5)
    Meeting with the Guru, he comes to recognize God's Will, and then, he becomes happy. ||3||
     
  5. Sikh80

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    Awvhu sMq ipAwirho AkQ kI krh khwxI ] (918-4, rwmklI, mÚ 3)
    Come, Beloved Saints, let us speak the Unspoken Speech of the Lord.
    krh khwxI AkQ kyrI ikqu duAwrY pweIAY ] (918-4, rwmklI, mÚ 3)
    How can we speak the Unspoken Speech of the Lord? Through which door will we find Him?
    qnu mnu Dnu sBu sauip gur kau hukim mMinAY pweIAY ] (918-5, rwmklI, mÚ 3)
    Surrender body, mind, wealth, and everything to the Guru; obey the Order of His Will, and you will find Him.
    hukmu mMinhu gurU kyrw gwvhu scI bwxI ] (918-5, rwmklI, mÚ 3)
    Obey the Hukam of the Guru's Command, and sing the True Word of His Bani.
    khY nwnku suxhu sMqhu kiQhu AkQ khwxI ]9] (918-6, rwmklI, mÚ 3)
    Says Nanak, listen, O Saints, and speak the Unspoken Speech of the Lord. ||9||
     
  6. Sikh80

    Sikh80
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    sMjogu ivjogu duie kwr clwvih lyKy Awvih Bwg ] (6-19, jpu, mÚ 1)
    Union with Him, and separation from Him, come by His Will. We come to receive what is written in our destiny.
     
  7. Sikh80

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    vfw swihbu vfI nweI kIqw jw kw hovY ] (5-1, jpu, mÚ 1)
    Great is the Master, Great is His Name. Whatever happens is according to His Will.
     
  8. Sikh80

    Sikh80
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    Bwxw mMny sdw suKu hoie ] (364-6, Awsw, mÚ 3)
    One who surrenders to the Lord's Will is peaceful forever.
     
  9. Sikh80

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    hir kY BwxY swlwhIAY BwxY mMinAY suKu hoeI ]3] (365-8, Awsw kwPI, mÚ 3)
    By the Pleasure of the Lord's Will, He is to be praised; surrendering to His Will, peace ensues. ||3||
     
  10. Sikh80

    Sikh80
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    hir kY BwxY jnmu pdwrQu pwieAw miq aUqm hoeI ] (365-9, Awsw kwPI, mÚ 3)
    By the Pleasure of the Lord's Will, the prize of this human birth is obtained, and the intellect is exalted.
     
  11. Sikh80

    Sikh80
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    nwmu Kjwnw gur qy pwieAw iqRpiq rhy AwGweI ]1] (911-19, rwmklI, mÚ 3)
    Receiving the treasure of the Naam, the Name of the Lord, from the Guru, I remain satisfied and fulfilled. ||1||
    sMqhu gurmuiKmukiq giq pweI ] (911-19, rwmklI, mÚ 3)
    O Saints, the Gurmukhs attain the state of liberation.
     
  12. Sikh80

    Sikh80
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    hukim imlweI shij smweI gur kw sbdu Apwrw ] (569-2, vfhMsu, mÚ 3)
    By His Will, one merges and easily blends with Him. The Shabads of the Guru are incomparable.
     
  13. Sikh80

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    gurmqI hukmu bUJIAY hukmy myil imlweI rwm ] (569-2, vfhMsu, mÚ 3)
    Under Guru's Instruction, one comes to understand the Lord's Will, and by His Will, he is united in His Union.
     
  14. Sikh80

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    KyqI vxju sBu hukmu hY hukmy mMin vifAweI rwm ] (569-1, vfhMsu, mÚ 3)
    All farming and trading is by Hukam of His Will; surrendering to the Lord's Will, glorious greatness is obtained.
     
  15. Sikh80

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    jo qau BwvY soeI QIsI jo qUM dyih soeI hau pweI ]1] rhwau ] (365-12, Awsw, mÚ 4)
    That which is pleasing to Your Will, comes to pass. Whatever You give, that is what I receive. ||1||Pause||
     
  16. Sikh80

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    siqgur kw Bwxw iciq kry siqguru Awpy ik®pw kryie ]4]1]3] (490-8, gUjrI, mÚ 3)
    If he focuses his consciousness on the Will of the True Guru, then the True Guru Himself will bless him. ||4||1||3||
     
  17. Sikh80

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    bMid KlwsI BwxY hoie ] (5-13, jpu, mÚ 1)
    Liberation from bondage comes only by Your Will.
    horu AwiK n skY koie ] (5-14, jpu, mÚ 1)
    No one else has any say in this.
     
  18. Sikh80

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    hir myrw isimRiq hir myrw swsqR hir myrw bMDpu hir myrw BweI ] (490-11, gUjrI, mÚ 3)
    The Lord is my Simritees, the Lord is my Shaastras; the Lord is my relative and the Lord is my brother.
    hir kI mY BUK lwgY hir nwim myrw mnu iqRpqY hir myrw swku AMiq hoie sKweI ]2] (490-12, gUjrI, mÚ 3)
    I am hungry for the Lord; my mind is satisfied with the Name of the Lord. The Lord is my relation, my helper in the end. ||2||
    hir ibnu hor rwis kUVI hY clidAw nwil n jweI ] (490-13, gUjrI, mÚ 3)
    Without the Lord, other assets are false. They do not go with the mortal when he departs.
    hir myrw Dnu myrY swiQ cwlY jhw hau jwau qh jweI ]3] (490-13, gUjrI, mÚ 3)
    The Lord is my wealth, which shall go with me; wherever I go, it will go. ||3||
    so JUTw jo JUTy lwgY JUTy krm kmweI ] (490-14, gUjrI, mÚ 3)
    One who is attached to falsehood is false; false are the deeds he does.
    khY nwnku hir kw Bwxw hoAw khxw kCU n jweI ]4]2]4] (490-14, gUjrI, mÚ 3)
    Says Nanak, everything happens according to the Will of the Lord; no one has any say in this at all. ||4||2||4||
     
  19. Sikh80

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    [SIZE=+2]God's Will[/SIZE]
    Guru Nanak died in 1539. He did not find either of his two sons fit to become a Guru. Instead he selected one of his followers, Bhai Lehna to carry on his work after him. He named him ANGAD (Myself). Thus Angad became the Second Guru of the Sikhs.​
    Guru Angad lived at Khadur Sahib in the Punjab, India. There lived a yogi named Shiv Nath in the same village. Yogis were saints who did not marry. They had a great hold on the people. Shiv Nath was very proud. He became jealous of the Guru's fame. So he started making plans to get rid of the Guru by fair means or foul. He was on the look out for a chance to make the Guru feel small.
    Once it did not rain for a long time. There was a danger of drought. When there is a drought, the crops do not grow and the people die of hunger. So the people were worried. They went to the yogi and requested him to do something about it. The yogi replied in anger, "How can you expect rain, you fools, when you look upon a married man as your Guru? Turn him out of the village and you will surely get rain."
    The people were carried away by the yogi's words. They went to the Guru and said, "O Guru, the crops are dying for want of ram. If you will kindly leave this village the yogi can save us by bringing rain for us."
    “Dear friends", replied the Guru, "Rain and sunshine are natural. They are in the hands of God. Still I don’t mind leaving the village if it is in your interest."
    The next day, the Guru left the village. The people went to the yogi once more to ask for rain. The yogi could do nothing against the law of nature. It did not rain. The people became very angry. They dragged the yogi out of his hut into their fields. It so happened that it rained in every field into which they dragged the yogi. Everyone was therefore keen to drag the yogi into his own Held first. They draped him this way and that, till he died.
    The villagers were very sorry to have turned the Guru out of the village. They realised their mistake. They went to the Guru and begged his pardon. They brought the Guru back with great respect. The Guru told the people to have faith in the Will of God.
    He then started a common kitchen in that village with the help of his followers. This was known as the 'Guru Ka Langar.' Anyone could come at any lime and have a free dinner in the Langar. Men, women and children of all castes, creeds, colours and races sat and ate together. Many people cheerfully offered free service in the Langar. Since then, the 'Guru Ka Langar' has continued in all the Sikh Temples (Gurdwaras).
    At a distance of about three miles from this place there lived a Sikh lady named Bibi Jeevai. She used to bring curdled milk (yogurt) everyday for the Langar. She did this duty very well throughout her life. She always served it with loving care in the Guru's Langar. The Guru was pleased with her service and so were the people.
    One day, when Bibi Jeevai was getting ready at. Home to take yogurt to the Langar, there came a storm. She thought she would be late if the storm did not stop. She wished the storm would stop at once, so that she could reach the Langar in time. It so happened that the storm stopped as she had wished. She was, Therefore, able to reach the 'Guru Ka Langar in time. However, the Guru would not eat the yogurt she brought on that day. She was shocked. She asked for the reason.
    "Dear Jeevai." replied the Guru, "I hear that you have tried to interfere with the Will of God. The storm was in the interest of many other living beings. The Sikhs are not supposed to grumble or interfere with God's Will."
    Bibi Jeevai felt very sorry. The idea of obeying God's Will was clearer to her now.
    “Why call him blind who is blind by the Will of God?
    Nanak it is he who will not understand God's Will, who should be called blind."
    (Guru Angad)
    "What pleases Him, Nanak, is good.
    They, who must abide by His Will, have no power of their own;
    When He gives His order, Men must take the road.
    Men must act according to God's Will;
    Nanak, Men come when they are sent by God,
    And depart when they are called by Him."
    (Guru Angad)
    "Many think that they have a support other than yours
    But for me, O Lord, you are my only hope.
    It is all bewailing for me; If I ever forget you."
    (Guru Angad)
     
  20. Sikh80

    Sikh80
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    COSMIC CONSCIOUSNESS: ITS RELEVANCE IN SIKHISM
    by ARDAMAN SINGH MA LLB.
    In the course of evolution of human life there are three levels of development of consciousness, the human mind. The first is simple consciousness as was possessed by humanity at its initial stage by virtue of this, human beings were aware of their bodies and surroundings and possessed few other senses but little intelligence. They were in awe of sum, moon, storms, rains, etc.,but did not understand these phenomena.
    At the next level, known as self consciousness, human beings have attained wide awareness through all the five senses, with the faculty of recognition of colour and sense of morality added to it; and, above all, the ability to think about one's own thoughts. At this stage language has also been built for communication. There is a big gap between the man at his level and that of the earlier level; but at this second level too man has only a very little knowledge of the cosmos, the extant and purpose of the staggeringly vast expenses of creation on and outside the Earth and the life prevailing there, if any.
    The third level is cosmic consciousness which is as far above self-consciousness as the latter is above simple-consciousness. At this level both, simple and self-consciousness also exist to some extent simultaneously with the cosmic faculty. In the earlier level too, similarly, some simple consciousness is retained. The prime characteristic of cosmic consciousness is under standing of the mystery of the cosmos, the life and order of the Universe(s). There is a very high degree of intellectual enlightenment orillumination attained by human beings at this level.
    It is a state of moral exaltation, an indescribable feeling of elation & joyousness about which religions also have told. One gets a quickening of moral sense and a sense of immortality prevails.
    Scientists who have researched in this field place the Prophets in the category of those possessing cosmic consciousness. The Prophets are thus highly superior persons. They need to be listened to. It is these men exalted by the average self-conscious people to the rank of gods and saints. There are quite a few others also who have attained cosmic consciousness to a lesser degree. Amongst them are poets like Walt Whitman and others. The evolution of mankind on the whole is something like the growth of a tree in which some branches develop fast, in length, strength and quantum of leaves, flowering & fruitation, while other branched are much below the average even; and the tree goes on its path of growth. Similarly the tree of mankind has evolved on its normal course with abnormal as well as subnormal development of some of its oarts, all existing simultaneously, like, more or less, the three levels of consciousness in the present times. Such broad and total view of life helps to understand religion.
    In Guru Granth Sahib, Guru Arjun Devji has described, in the eighth canto of sukhmani, characteristics of a person having cosmic consciousness, called Brahm Gyani.
    It states that a Brahm Gyani lives pure life amidst the impurities of the world, unsullied by evil. He looks on all with same benevolence and to him a friend and a foe are alike. His mind is illumined. He is devoid of pride and is humblest in spirit. He is kind to all and is incapable of doing evil to any one. His life is serene. He is benevolent, a person of self-control, and pure motives. No one can appraise his worth. Only a man as perfect as he, can fathom the depth of mystery or measure the reaches of his soul. He is at one with the Supreme Being, God.
    To be able to realize what cosmic consciousness is, one needs to have personal experience of it. A prolonged study of those who attained that level, intelligent contact with cosmic conscious minds, personally or through their sayings, can also assist self conscious individuals to ascend to that higher plane. Sikh religion has laid emphasis on this aspect of human life where it exhorts people to keep company of the enlightened, disciplined ones, the activity termed as Saadh Sangat.
    There is another approach to the cultivation of cosmic consciousness and thereby be one with God. In the 34th to 37th stanzas of Japu ji Guru Nanak Devji has indicated five realms through which man's mind can progress to the Ultimate.
    These are the realm of Duty (Dharm Khand), The realm of Knowledge (Gyaan Khand), the realm of service (Sarm Khand), the realm of Grace (Karm Khand) whereafter man gets in tune with God, the ultimate of cosmic consciousness.
    In view of the very large difference between the status of mind and consequent limitation of comprehension of men at one level of consciousness and those of the higher one, communication between them is generally difficult. The higher level mind in order to make his clear or impressive in certain aspects to the next lower mind, uses, at times, certain symbols, signs or illustrations which are familiar and more understandable to the latter. Still quite a good deal of what the men of higher consciousness tell or do is not fully comprehensible to those to those at lower level.
    It is for this reason that Guru Gobind Singhji, in the first stanza of Jaap Sahib has stated that God is a light of limitless glow, which can only be experienced and cannot be described. This is based on the Guru Ji's own direct experience of the reality. It transcends the realm of language. The knowledge attained at this level is not derived from our usual sensory experiences. As such our ordinary language, which takes its image from the senses, is not adequate to describe such phenomena of cosmic consciousness.
    All mysticism is due to this factor. When the Prophets or saints, or even the modern physicists convey their knowledge about mysterious phenomena, their statements at times appear to be paradoxical and contain some logical contradictions but should not be made a subject for argument. It may thus not be wise to challenge what all a religion or its Prophets have told.
    With further progress of human life over the coming years, most of our descendents will some day reach the state of cosmic consciousness just as long ago our ancesters passed from simple to self- consciousness. This trend in evolution is in fact already evident now since men with this faculty are becoming more common and, as a race, humanity is approaching nearer to that stage of self-consciousness from which the transition to the cosmic consciousness is effected. This happens in the human life only; and Guru Arjun Devji has pointed out this in the last hymn of Rehraas, the Sikhs' evening prayer, that human life is the only chance to get one with Gobind (God).​
     

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