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narnare(n) namashkarang

Discussion in 'Discourses in English' started by harsimiritkaur, Jan 24, 2006.

  1. harsimiritkaur

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    Aug 19, 2005
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    rwgu rwmklI mhlw 5 pVqwl Gru 3 (901) Raag Raamkalee, Fifth Mehl, Partaal, Third House:
    Bibi Harsimrat Kaur Khalsa
    Guru Granth Parchar Mission of USA
    (510) 441-2680 harsimiritkaur@khalsa.com

    siqgur pRswid ] One Universal Creator God. By The Grace Of The True Guru:
    nrnrh nmskwrM ] (when man nrh meets God nr, he thus nmskwrM)
    “I humbly bow to the Lord, the Supreme Being.”
    Why is the significance of bowing? This ancient custom goes back thousands of years. The spirit of the word nmskwr means to acknowledge something outside of yourself that gives one beliefs bestows benefits. It is an act of humbleness performed in different ways. The idea of nmskwr is to admit that one’s benefit could not be achieved on his own, as he verbally shows his appreciation. The verbal action does not achieve anything on its own. Namashkar should be a spontaneous reaction before something or someone as an act of adoration and acknowledgement of superiority to some degree. Many Sikhs fold their hands and nod their head when the see the nishan sahib, because of the meaning of this symbol – many Sikhs sacrificing their lives for freedom of religion, especially that of their preservation and the freedom to learn Sri Guru Granth Sahib. It is not the custom of Sikhs however to bow to the nishan sahib because Sikhs are only to bow to Guru Granth Sahib Ji. We do not worship a book idol. Guru Granth Sahib is not a book; it is gian, knowledge of how to be happy, healthy, and successful. Knowledge is the most powerful thing in the universe, along with light energy. When we acknowledge the gian that is given to us via nature – as many bhagats and the gurus have been enlightened behold God’s glory in nature – then we begin to learn about God. It is the nmskwr to knowledge and the essence of God. God has no form, so there is nothing concrete for our senses to pick up. The form of Guru Granth Sahib is a symbol in which we focus on Guru Gian. Guru Gian can never be destroyed, since God is indestructible. The book format of Guru Granth Sahib will wear out, tear, burn, or just rot over hundreds of years, but the gian wisdom in the book format is the living Guru’s wisdom. It is interested that we cannot see God, and we likewise cannot see wisdom. The closest we get to seeing wisdom is by watching things in action, reading, or listening. Seeing God is only done through seeing wisdom. Like God, wisdom has no color, no shape, no form, and no limit. It is literally impossible to bow to God, because you cannot locate Him. You would have to isolate Him in a certain area, but this is impossible, because He is everywhere at the same time. The only way to narrow down the image of God is by knowledge. When we learn and accept God’s hukam, all the natural laws of the universe, we begin to realize that we are not as great and independent as we think. We then begin to appreciate the greater wonders of life outside of ourselves. We then are freed from the prison of blindless, trapped by our five vices. We then start to walk in truthfulness, our lives begin to transform from evil foolish manmukhs to gurmukhs, Gur Sikhs. Even if someone has never learned one Shabad from Guru Granth Sahib, and he does learn the teachings from a different source that is identical, he will still achieve this high spiritual level. Why? Because Guru Gian is not trapped in a book format. The Guru Granth Sahib is a condensed form of Guru Gian in contemporary language. Gur Gian existed even before Guru Nanak was born. Look at Bhagat Jaidev who lived over a thousand years ago. He achieved this gian before any Sikhs ever existed, and he tasted the Amrit bid AMimRq qq mieAM ] , the embodiment of ambrosial nectar and reality.” Ang 526. The wisdom in the Guru Granth Sahib is what gives the guruship to the text. It is not Guru only because one of the greatest Sikh spiritual enlighteners said so. Guru never wanted us to have blind faith in saintly looking people. He wanted us to be full of wisdom, truthful wisdom. I believe for this reason Guru Gobind Singh taught us that Guru Granth Sahib is the final Guru – meaning that any teaching contrary to this is not wisdom of truthfulness. He did not intend on the book format of Guru Granth Sahib to replace God when it comes to bowing. Rather, when gazing at the Guru Granth Sahib, one should automatically bow to the wisdom, as knowledge and God are one, because God is the ultimate Guru of gurus. Since nothing is supreme over God, then nothing is supreme over truthful wisdom, and vice-versa. For this reason we are not allowed to bow down to idols, and we certainly are not allowed to assume Guru Ji as an idol when bow in front of the book format. We bow in that direction, but our bowing is focused on the invisible Creator, giver of this Guru Gian. If Guru Gobind Singh intended for us to literally make the book format of Guru Granth Sahib alive like a human, then why not do the same with a computer disc of the entire Guru Granth Sahib? Why not make a tiny palkee? Why do register it a social security number and passport? God does not require us to bow to Him or to a book format. We have inside of ourselves the desire to express our appreciation and adoration, but society tends to decide what is normal and abnormal behavior. In the churches, people clap their hands and dance before God. In the Gurdwara Sahibs, this is considered disrespectful, because drunken people clap their hands and dance in the nightclubs. The Christians and the Jews focus most of their devotion towards studying their scriptures. Many Western World Christians do not show half the reverence that we do. For example, they sit in their seats during a service and place their Bibles on the floor next to their feet. We Sikhs never place our Guru Ji or any part of Guru Bani on the floor. We are extra careful not to touch our holy scriptures with dirty hands. Christians spend more time studying and teaching others about their scriptures, but we as a majority rarely find the time even to try to learn the Shabads. We are so engrossed in ritual purifications, that we miss the whole purpose of Sikhism. If you want to show the deepest reverence for Guru Granth Sahib Ji, then you need to do a little more than just bowing, bathing and scrupulous cleansing rituals. The highest respect is to study, learn, accept, and practice what Shri Guru Granth Sahib teaches. People want to thank God, so they sponsor an Akhanda Paath where 95% of the reading no one is listening. Most of the time, the paathees do not know how to read veyakaram shoodh paath. Many ragees master the raags, but never consider learning the meanings of the shabads with correct pronunciation. The paath is read very fast, and many times mumbled. Instead of listening, the family and friends only sit for a few minutes, then leave the room to socialize. People think that reading Paath is prayer. No, it is learning. God does not need ritual recitation of His word. We need repetition of His teachings for reinforcement. The discipline is good, but the mechanical robotic lifestyle is not what Guru Ji meant. I believe the purpose of Akhanda Paath or Sehaij Paath is to give the people an opportunity to hear the Gurbani to learn. We are not blessed by merely sponsoring or heading the Paath. We are blessed when we learn and put Gurbani into practice. The Akhanda Paath rituals started over 100 years ago. The gurus started Sehaij Paath, where one learns as he reads, and stops the reading to ask questions for learning or to take a break. If you want to assemble electrical equipment, you will not be able to do it only by reading or listening to the directions. Understanding, acceptance, and action are required. So, what is Guru Ji requiring from us?

    jln Qln bsuD ggn eyk eykMkwrM ]1] rhwau ]
    “The One, the One and Only Creator Lord permeates the water, the land, the earth and the sky. ||1||Pause||”
    Guru Nanak Dev Ji starts the first word in the Guru Granth Sahib with a number that signifies unity of all of reality. There is only one reality, but many correct ways of perceiving this reality. There are also countless wrong ways of perceiving reality. <> siq nwmu krqw purKu inrBau inrvYru Akwl mUriq AjUnI sYBM gur pRswid ] Only one original source of all creation, the only stable basis of existence in which God is manifested; Creator of all the constant actions of all cycles; Performing all actions of existence throughout all time; Fearless; no enemies (Love personified), Indestructible Existence (image); not subject to birth; Self-illuminating; By Guru's (any true prophet in whom God imparts this knowledge to humanity) unconditional, free Grace.

    hrn Drn pun punh krn ]
    “Over and over again, the Creator Lord destroys, sustains and creates.”
    How does He create? What is involved? God is the absolute of completeness. He is the energy source, the hukam, and the grace that is involved in the endless cycles of the universe that constantly goes through molecular changes, due to gravity, heat, pressure, and cold. Every time there is a change in the universe, some particles are separated or their chemical compositions change. This is the concept of hrn, where shapes and other features change. Every time there is a destruction or change in something’s composition, there is a new birth or new composition. On the earth, we see high mountains eroding away from the gusting winds, the freezing temperature that changes radically to extremely hot temperatures. There are the earthquakes or meteors bombarding on the earth. There are the constant continental shifts where the land is pulling apart due to the slow cooling process of the earth in the center core. As the earth cools, it shrinks. The gases escape through erupting volcanoes. Mountains crumble over billions of years or disappear as a result of massive earthquakes. Great tsunamis sweep away an entire forest or hillside. People are born, grow old, become easier prey to diseases, then die. Their bodies decay and break up into tiny pieces of dust, which are the tiny particles of matter. iqlµg mhlw 5 Gru 1 (723) Kwk nUr krdM Awlm dunIAwie ] “The Lord infused His Light into the dust, and created the world, the universe.” So the process of the nature of God’s hukam always prevails. This light is the action of God’s commands of the cycles of reality. The ninth Guru teaches us (1427, slok, mhlw 9) pWc qq ko qnu ricE jwnhu cqur sujwn ] Your body is made up of the five elements; you are clever and wise - know this well. ijh qy aupijE nwnkw lIn qwih mY mwnu ]11] “Believe it - you shall merge once again into the One, O Nanak, from whom you originated.” Humans have learned with trials and tribulations to adapt to unexpected and unavoidable changes in the reality in which they live. If they deny the condition of reality at any moment, then disappointment will set in, following greed, ego, pride, and over attachment. They begin to poorly rationalize what is going on around them and start to hurt themselves as well as others. They suffer in their blind bubble trap. They don’t even realize they are in this trap of maya. The only way out is education and submission to the truth. The concept of Satgur is the enlightener, the good news of escape. Satgur Ji teaches us the way to be happy, healthy, and successful. Satgur is the gian. Anyone who comes to this wonder realization that devotes one’s life to educating others is Satgur. It does not matter what race or faith one was brought up as. The ultimate Satgur is God Himself who has taught us over the ages by His nature. Few people recognize God’s lessons. Why so few? Because people are too engrossed, self-centered, and refuse to explore outside of their old ways and habits. The wisdom of Satgur has no religion, no caste, no race, and no status. Before birth, no one had a religion, but we all are exposed to nature, the cycles of God’s royal hukam. We begin to experience and explore day-to-day and learn new things all the times. So how does God sustain things if they eventually get destroyed? In the mind of the manmukh, things come and go. He becomes fooled and thinks the universe is falling apart. God constantly sustains everything. His creation is perfectly stable, because His hukam is stable. Part of God’s hukam is the birth and destruction of everything. Nothing becomes completely destroyed, because God can not be destroyed.

    nh igrh inrMhwrM ]1]
    “He has no home; He needs no nourishment. ||1||”
    A home is its own home. It needs no other building to dwell in. Likewise, God is the home in which everything exists. When a person is inside of home, he does not need to go home; neither does he miss home, because he realized that he is already home. What is home? It is the secure place to go to at the end of a long day’s work. It’s one’s place of privacy and comfort. Usually it is the place that one earns from exhaustive labor and expense. Unless a person is wealthy, it will take an entire lifetime to pay for a home, especially when the interest rates are high. What is inside of the home? Usually there is a kitchen, living room, bedroom, closets, and bathroom. No only does one labor for the realty bills, there are also gas and electric bills, water, telephone, and food expenses. Young children are not aware of the great responsibilities of keeping a home. They are in their own small world of play and adventures. When they get older, they join the group of people caught up in anxiety of trying to make enough money to pay the expenses and organization in the house. Then there is the threat of theft and arson or natural disasters. There is no such thing as a permanent home, because anything can happen. How does one choose a house to purchase? First of all, he looks at his budget then searches for the best house he can get within his salary. He wants a house made of the best materials, very stable, and beautiful. He also considers a safe neighborhood, the weather, and how close the house is to work, entertainment, and stores. He also wants to make sure the house is big enough for the size of his family. When he finds his dream house, he must make a bid on the house and hope that someone else did not bid higher. Managing the household is not easy. He must make sure the house stays clean and the lawn kept nice. The family must plan nutritious meals, so they collect food coupons and shop for the least expensive, yet healthy food. They also shop for the furniture, house utensils, cleaners, and clothing for each individual. Satgur teaches us that God is that perfect house. Where is His house? It is everywhere. Every minute thing in nature is part of the furnishings in His house. Here is what Guru Nanak says about God’s house in Jap Ji Sahib. so dru kyhw so Gru kyhw ijqu bih srb smwly ] “Where is that Gate, and where is that Dwelling, in which You sit and take care of all?” vwjy nwd Anyk AsMKw kyqy vwvxhwry ] “The Sound-current of the Naad vibrates there, and countless musicians play on all sorts of instruments there.” These vibrations are the hukam of God’s light infused in the dust. All the natural laws of the universe are performing the symphony of God’s glory. kyqy rwg prI isau khIAin kyqy gwvxhwry ] “So many Ragas, so many musicians singing there.” Countless are the inventions of God, and countless are their actions. gwvih quhno pauxu pwxI bYsMqru gwvY rwjw Drmu duAwry ] “The praanic wind, water and fire sing; the Righteous Judge of Dharma sings at Your Door.” Singing is among the many types of vibrations of creation. gwvih icqu gupqu iliK jwxih iliK iliK Drmu vIcwry ] “Chitr and Gupt, the angels of the conscious and the subconscious who record actions, and the Righteous Judge of Dharma who judges this record sing.” This means that whatever vibrations come out of one’s actions, it causes other vibrations of “cause and effect.” gwvih eIsru brmw dyvI sohin sdw svwry ] “Shiva, Brahma and the Goddess of Beauty, ever adorned, sing.” The actions of destruction, creation, and the beauty of nature of God are exquisitely displayed. gwvih ieMd iedwsix bYTy dyviqAw dir nwly ] “Indra, seated upon His Throne, sings with the deities at Your Door.” Great entities testify of the greatness of God. gwvih isD smwDI AMdir gwvin swD ivcwry ] “The Siddhas in Samaadhi sing; the Saadhus sing in contemplation.” They are also so overjoyed at this discovery, that they want you to experience it, too. gwvin jqI sqI sMqoKI gwvih vIr krwry ] “The celibates, the fanatics, the peacefully accepting and the fearless warriors sing.” Everyone that experiences it will admit it is wonderful.

    How does one enter this house or begin to realize God’s home? Since God’s home is everywhere, why don’t people recognize it? People are looking in the wrong place for God’s house. They think God’s house is inside of something else. They narrow down God’s house to their own blind perceptions of reality. Here is what we learn Satgur (1347, ibBws pRBwqI, mhlw 5) iehu nIGru Gru khI n pwey ] ”This ego is homeless; it shall never find a home.” Guru Ji also teaches us, (1346, pRBwqI, mhlw 3) gur prswdI vyKu qU hir mMdru qyrY nwil ] By Guru's Grace, see that the Temple of the Lord is within you. hir mMdru sbdy KojIAY hir nwmo lyhu sm@wil ]1] The Temple of the Lord is found through the Word of the Shabad; contemplate the Lord's Name. ||1|| mn myry sbid rpY rMgu hoie ] O my mind, be joyfully attuned to the Shabad. scI Bgiq scw hir mMdru pRgtI swcI soie ]1] rhwau ] True is devotional worship, and True is the Temple of the Lord; True is His Manifest Glory. ||1||Pause|| hir mMdru eyhu srIru hY igAwin rqin prgtu hoie ] This body is the Temple of the Lord, in which the jewel of spiritual wisdom is revealed. mnmuK mUlu n jwxnI mwxis hir mMdru n hoie ]2] The self-willed manmukhs do not know anything at all; they do not believe that the Lord's Temple is within. ||2|| hir mMdru hir jIau swijAw riKAw hukim svwir ] The Dear Lord created the Temple of the Lord; He adorns it by His Will. Duir lyKu iliKAw su kmwvxw koie n mytxhwru ]3] All act according to their pre-ordained destiny; no one can erase it. ||3|| sbdu cIin@ suKu pwieAw scY nwie ipAwr ] Contemplating the Shabad, peace is obtained, loving the True Name. hir mMdru sbdy sohxw kMcnu kotu Apwr ]4] The Temple of the Lord is embellished with the Shabad; it is an Infinite Fortress of God. ||4|| hir mMdru eyhu jgqu hY gur ibnu GorMDwr ] This world is the Temple of the Lord; without the Guru, there is only pitch darkness. dUjw Bwau kir pUjdy mnmuK AMD gvwr ]5] The blind and foolish self-willed manmukhs worship in the love of duality. ||5|| ijQY lyKw mMgIAY iqQY dyh jwiq n jwie ] One's body and social status do not go along to that place, where all are called to account. swic rqy sy aubry duKIey dUjY Bwie ]6] Those who are attuned to Truth are saved; those in the love of duality are miserable. ||6|| hir mMdr mih nwmu inDwnu hY nw bUJih mugD gvwr ] The treasure of the Naam is within the Temple of the Lord. The idiotic fools do not realize this. gur prswdI cIin@Aw hir rwiKAw auir Dwir ]7] By Guru's Grace, I have realized this. I keep the Lord enshrined within my heart. ||7|| gur kI bwxI gur qy jwqI ij sbid rqy rMgu lwie ] Those who are attuned to the love of the Shabad know the Guru, through the Word of the Guru's Bani. pivqu pwvn sy jn inrml hir kY nwim smwie ]8] Sacred, pure and immaculate are those humble beings who are absorbed in the Name of the Lord. ||8|| hir mMdru hir kw hwtu hY riKAw sbid svwir ] The Temple of the Lord is the Lord's Shop; He embellishes it with the Word of His Shabad. iqsu ivic saudw eyku nwmu gurmuiK lYin svwir ]9] In that shop is the merchandise of the One Name; the Gurmukhs adorn themselves with it. ||9|| hir mMdr mih mnu lohtu hY moihAw dUjY Bwie ] The mind is like iron slag, within the Temple of the Lord; it is lured by the love of duality. pwris ByitAY kMcnu BieAw kImiq khI n jwie ]10] Meeting with the Guru, the Philosopher's Stone, the mind is transformed into gold. Its value cannot be described. ||10|| hir mMdr mih hir vsY srb inrMqir soie ] The Lord abides within the Temple of the Lord. He is pervading in all. nwnk gurmuiK vxjIAY scw saudw hoie ]11]1] O Nanak, the Gurmukhs trade in the merchandise of Truth. ||11||1|| The word mMdr is made up of two words, man and dar. min means the mind, and dr is the door. How does one enter into the God’s temple mandar. It is by using the mind. It is by opening the third eye. When one’s third eye opens, he exclaims, “swcy swihbw ikAw nwhI Gir qyrY ] “O my True Lord and Master, what is there which is not in Your celestial home?” God is the place in which everything exists – rent free. Since His provisions and gifts are unlimited, there is no such thing as lacking, to those who blend with Him know this. Gir q qyrY sBu ikCu hY ijsu dyih su pwvey ] “Everything is in Your home; they receive, unto whom You give.” God gives the entire universe abundantly to all, even when we do not ask for anything from Him. Who is allowed to enter into God’s house? All are invited free of cost. But in order to enter the house, one must realize that he has to go through the door. This door is the gian of the Guru Granth Sahib Ji. Unless one enters throught this door, he will never have Naam.

    gMBIr DIr nwm hIr aUc mUc ApwrM ]
    “The Naam, the Name of the Lord, is deep and profound, strong, poised, lofty, exalted and infinite.”
    Guru Ji jumps from bowing, to oneness of God, to His power, to His independence as the stable home for all and then to Naam. The whole purpose of presenting this shabad in this order is to guide the listener step by step on how to attain Naam. What is Naam and how is it so great? We know from the beginning of Jap Ji Sahib that Naam is Satnaam. Sat is something that is infinitely true, stable, uncontested, and perfect. Naam is the reflection of reality that one experiences when he hears the wisdom of Guru Granth Sahib. His inner ears as well as his outer ears start to itch with curiosity. Why? Because any time there is unusual news, everyone wants to hear all about it. When there is great news, like a war starting, or freak weather, or some kind of disaster, the television news broadcasts for many days. People spend much money and time just for the news. Why are we created with a curiosity? We are born with this gift to learn about God’s creation, God’s wonder, so that we can meet with Him. We learn from nature of His glory, we study about it in Gurbani, then we accept it. We start to live it. We burst out of our shells of ignorance, then we strengthen ourselves with God’s righteousness in us so that we can control our five vices. Naam is described as everything one would ever want. We all crave Naam, but many of us are not even aware that it is Naam we crave. We tend to look in the wrong sources to find Naam. It does not come from owning lots of money, property, fame, or power. Guru Ji teaches us, (1355, shsik®qI, mhlw 5) dRVMq suibidAw hir hir ik®pwlw ] “The Merciful Lord, Har, Har, implants spiritual wisdom within. nwm dwnu jwcMq nwnk dYnhwr gur gopwlw ]14] “Nanak begs for the Gift of the Naam, the Name of the Lord. The Guru is the Great Giver, the Lord of the World. ||14||” Simply, all we have to do is ask for Naam. How do we ask? That’s easy, just admit to yourselves that you need and want to experience Naam. A child naturally wants to play with something new, because he will not experience satisfaction until he puts his hands on it and explores with fun. A student can not study unless without the desire, and he has the desire so that he will pass the class. University students work hard to make high grades for better jobs. People want the truth, and the solid truth. Half truths will never satisfy anyone. Guru Ji never presents half truths or exaggerated truths. He presents us will 100% truth all the time. We will never have access to this truth unless we are willing to learn from Guru Ji. How is it that Naam is deep? Naam is not contained in a box. It is limitless. The more you experience Naam, the more there is to explore. Naam can experienced 24 hours a day, and each moment is a new, refreshing experience. There have been billions of people in this world. If all of them experienced Naam millions of times, then there would be that much more different flavors of Naam to experience. God is one, but His glory and doings has no limits. One experiences Naam when he learns to appreciate God. He drinks the Amrit of Naam, the Amrit Har Bani, the Amrit of Guru Ji’s wisdom. Amrit is the benefits one experiences from learning and accepting Satgur Ji’s wisdom, and living by it. People apply to study in the university, and it is very costly. The first requirement for admittance is the desire to learn. The next requirement is the willingness to be disciplines through the hard studying, the sacrificing of free time, and the eagerness of rising early every morning with Guru Ji’s wisdom recitations of Paath. Amrit Parchar is offered to everyone, as this is compared to the initiation into Guru Ji’s university. If you want to enter an army, you do not have to be trained before the army lets you in. All you have to do is apply. Any army would be glad to take you, then later they train you and put you in the field. What is Satgur’s university? It is the science of reality and living by it. It is learning how to live truthful, how to walk the path of success, happiness, and health in a world where there is lots of maya distractions.

    krn kyl gux Amol nwnk bilhwrM ]2]1]59]
    “He stages His plays; His Virtues are priceless. Nanak is a sacrifice to Him. ||2||1||59||”
    God opens up the activities of play. He offers to us His most precious toy, which is His own complete essence. This toy is priceless. The most valuable toy is one that is made of the most superior materials and most useless. The more functions the toy has the more enjoyment is benefited from playing with it. God has placed us in the play corner of nature, His home of the universe. There is no cost to enter. One only need to realize that he is already inside of God’s play corner. What are the great features of God’s staged plays? He is infinite, there is always something new to learn every moment. One never gets tired or bored. There is never any danger. The more one plays, the more he enjoys to play. This play is available all the time. There is always room for others to join in. God’s plays are easy and fun, as long as one follows the rules. These rules are designed by God’s hukam for our success. We become more familiar with His rules as we study Shri Guru Granth Sahib day by day. We learn how these rules work from our day-to-day experiences. The plays never end, and we never lose from the play. If we play the games of our five vices, we will always lose and suffer terrible for it. In God’s plays, there are enough materials for everyone. God’s games are priceless. There can be no comparison to any other games. Guru Nanak Dev Ji discovered God’s plays, and he did not hesitate for one moment to join in the fun. When he tasted the Amrit Naam Game, he wanted others to participate, too. He was so happy, that he wanted to share his happiness with others. So, why not join in with him and the sadh sangat. Guru Nanak devoted his entire life to talk about God’s plays, to share with him.

    In conclusion, man spends time in entertainment, leisure, and vacation. He works hard hours, weeks, and years in anticipation of take time out for relaxation, fun, and learning. He loves the adventurous, unexplored places and various instruments. These cost lots of money and restriction location. All of us need a time out from our daily routines to cool off and relax, but rare is the opportunity to do so. When it comes to occupying one’s self to the study of Shri Guru Granth Sahib, there is no time or place restriction. Gurbani teaches us how to play with God in the most effective way. God wants us to play with Him all the time. You can play with him while you are working, sleeping, eating, and walking. The play with God is merely walking in the glory of God, being in the spirit of nrnrh nmskwrM ] humbly bowing to the Lord, the Supreme Being.” It involves being aware of His presence in all aspects of your life. And it is absolutely breathtaking. The last Ashtpadee of Sukhmanee Sahib teaches us, (295-296 gauVI, mhlw 5) pUry gur kw suin aupdysu ] Listen to the Teachings of the Perfect Guru; pwrbRhmu inkit kir pyKu ] see the Supreme Lord God near you. swis swis ismrhu goibMd ] With each and every breath, meditate in remembrance on the Lord of the Universe, mn AMqr kI auqrY icMd ] and the anxiety within your mind shall depart. dUK rog ibnsy BY Brm ] Sorrow, sickness, fear and doubt depart. swD nwm inrml qw ky krm ] He is called a Holy person; his actions are immaculate and pure. sB qy aUc qw kI soBw bnI ] His glory becomes the highest of all. nwnk ieh guix nwmu suKmnI ]8]24] O Nanak, by these Glorious Virtues, this is named Sukhmani, Peace of mind. ||8||24|| iehu inDwnu jpY min koie ] One who chants this treasure in his mind sB jug mih qw kI giq hoie ] - in every age, he attains salvation. gux goibMd nwm Duin bwxI ] In it is the Glory of God, the Naam, the chanting of Gurbani. isimRiq swsqR byd bKwxI ] The Simritees, the Shaastras and the Vedas speak of it. sgl mqWq kyvl hir nwm ] The essence of all religion is the Lord's Name alone. goibMd Bgq kY min ibsRwm ] So Guru Ji invites you to the play Sukhmani with him and with God.

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