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Sehaj in Gurbani of SGGS - And in Gurmatt

Discussion in 'Sikh Sikhi Sikhism' started by Gyani Jarnail Singh, Mar 12, 2009.

  1. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Contributor

    Jul 4, 2004
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    SEHAJ...... is something that is such an important part of Gurmatt Rehnni Behnni..Gurmatt Way of Life.... that it permeates the Gurbani of SGGS...as Sugar in Milk...almost the entire Gurbani is alesson in SEHAJ....

    1. Questions are asked..What exactly is SEHAJ... SANJAM...Kudrat da satikaar... Care for the Environment....all these are related - inter-related....and necessary for a successful life on thsi planet and successful MERGER with the CREATOR after death.

    Guru Arjun Ji Sahib declares..

    ਪ੍ਰਗਟਿਓ ਜੋਤਿ ਸਹਿਜ ਸੁਖ ਸੋਭਾ ਬਾਜੇ ਅਨਹਤ ਬਾਨੀ॥
    ਕਹੁ ਨਾਨਕ ਨਿਹਚਲ ਘਰੁ ਬਾਧਿਓ ਗੁਰਿ ਕੀਓ ਬੰਧਾਨੀ॥
    ਧਨਾਸਰੀ ਮਹਲਾ 5—ਪੰਨਾ—671---

    Then again in our anand Vivah Ceremony of Marriage...the Chauthi Laav begins

    ਹਰਿ ਚਉਥੜੀ ਲਾਵ ਮਨਿ ਸਹਿਜ ਭਇਆ ਹਰਿ ਪਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ॥
    ਗੁਰਮੁਖਿ ਮਿਲਿਆ ਸੁਭਾਇ ਹਰਿ ਮਨਿ ਤਨਿ ਮੀਠਾ ਲਾਇਆ ਬਲਿ ਰਾਮ ਜੀਉ॥
    ਹਰਿ ਮੀਠਾ ਲਾਇਆ ਮੇਰੇ ਪ੍ਰਭ ਭਾਇਆ ਅਨਦਿਨੁ ਹਰਿ ਲਿਵਲਾਈ॥
    ਮਨ ਚਿੰਦਿਆ ਫਲੁ ਪਾਇਆ ਸੁਆਮੀ ਹਰਿ ਨਾਮਿ ਵਜੀ ਵਧਾਈ॥
    ਹਰਿ ਪ੍ਰਭਿ ਠਾਕੁਰਿ ਕਾਜੁ ਰਚਾਇਆ ਧਨ ਹਿਰਦੈ ਨਾਮਿ ਵਿਗਾਸੀ॥
    ਜਨੁ ਨਾਨਕੁ ਬੋਲੇ ਚਉਥੀ ਲਾਵੈ ਹਰਿ ਪਾਇਆ ਪ੍ਰਭੁ ਅਬਿਨਾਸੀ॥

    Any Famer worth his salt will NEVER plant hsi crops in an unprepared field. That is sure fore way to disaster. A Good Farmer will always plough his fields...get rid of all weeds, break up the soil until its soft and pliable, remove all stones etc etc...and then only will he sow his crop seeds. Even then he will still have to watch over it carefully...watering it at intervals..putting fertilisers, pesticides...and removing the weeds...and then only..after a few MONTHS will his crop come to FRUIT....and he can harvest it.
    ALL this TAKES TIME...and PATIENCE..and PERSEVERENCE...in other words SEHAJ !!

    Similarly for a GURMATT WAY OF LIFE..SEHAJ is a pre-requisite... as they say Sehaj Pakkeh so meeth ahoyeh...a fruit that ripens on its own time..is the sweetest tasting...compared to those instantly ripened fruits ( through chemicals or other means)
    Naam Abhiyaas..Naam jappna..Principles of Gurmatt Way of Life..Discipline of Rehat..ALL require PATIENCE...PERSEVERANCE...CALMNESS....SEHAJ...to bear FRUIT ( in TIME)... On the opposite side is RESTLESSNESS.....short-cuts..instant answers..immediate remedies..quick fixes....running from one holy man to another..conversions from one religion to another...praying here and praying there...ALL these not only DONT BEAR FRUIT..they lead to a lot of disappointments in lIFE - such persons lose this Life..and also the chance to meet their Creator.

    Sahaj (ਸਹਜ) and restlessness are diametrically of the opposing nature: they are antonyms. Both indicate two different and contrasting states of the mind. In a nutshell, Sahaj (ਸਹਜ) indicates the Natural State of Being (Joti-Svaroopa) — Simple and Spontaneous State of Being.
    Symptoms of Sahaj are: Celestial or Intuitive Peace, Intuitive Poise, Equipoise, Natural or Peaceful Ease, Intuitive Wisdom, Understanding, undivided abidance in Shabad-Naam, Realization of the Truth, lightness and clarity of the mind, Inner Perfection, Inner Composure, all-round Purity, Quiet, Spiritual Silence (Sunn Samaadhi), Egolessness, Desirelessness, Love, compassion, contentment, humility, harmony, Joy; the sublime state of the Tenth Gate, Chauthaa Pada, Turiyaa Avasthaa, Anand (Bliss), Sahaj Samaadhi, Sukh-Aasan, Divine Lifestyle, ਆਤਮਿਕ ਅਡੋਲਤਾ, and so on. By the way, these are also symptoms of the Gurmukh[the follower of the Truth and truthful living, Spiritual Being established in Unconditioned or Intact Consciousness (Saabat), etc.].

    • ਗੁਰਮੁਖਿ ਬਿਗਸੈ ਸਹਜਿ ਸੁਭਾਇ : Gurmukh bigsai Sahaj subhhaai: The Gurmukh (Spiritual Being) blossoms forth with Sahaj (sggs 1173).
    • ਮਨੁ ਤਨੁ ਹਰਿਆ ਸਹਜਿ ਸੁਭਾਏ॥ਨਾਨਕ ਨਾਮਿ ਰਹੇ ਲਿਵ ਲਾਏ : Man Tan hariaa sahaj subhaae. Nanak naam rahe liv laae: Our minds and bodies are rejuvenated with Sahaj. O Nanak, through the Lord's Name (Naam) we remain attuned (i.e., intuitively poised, steady, restful, etc.) to (God's) Love (sggs 1173).
    • ਬਾਬੀਹਾ ਤੂੰ ਸਹਜਿ ਬੋਲਿ ਸਚੈ ਸਬਦਿ ਸੁਭਾਇ : Baabeehaa toon Sahaj bol sachai Shabad subhaai: O rainbird (of the mind), speak the Shabad, the True Word of God, with Sahaj (sggs 1419).
    • To be One with the Creator in this life is trying to live the life completley in tune with the NATURE...the ENVIRONMENT. Thus a Gurmukh will automatically be one who loves his enviornment..the trees..the lakes..the water supplies..the rivers..the cleanliness of the Oceans..a Gurmukh will be an animal lover..a conservationist..an environmentalist...a naturalist....blended in with the Nature surrounding him....
    • ਗੁਰਮੁਖਿ ਸੰਸਾ ਮੂਲਿ ਹੋਵਈ ਚਿੰਤਾ ਵਿਚਹੁ ਜਾਇ॥ਜੋ ਕਿਛੁ ਹੋਇ ਸੁ ਸਹਜੇ ਹੋਇ ਕਹਣਾ ਕਿਛੂ ਜਾਇ : Gurmukh sansaa mool na hovee chintaa vichahu jaai. Jo kish hoi su sahaje hoi kahanaa kishoo na jaai : The Gurmukh does not have an iota of skepticism or doubt; worries depart from within him. Whatever he does, he does with poise. Nothing else can be said about him (sggs 853).
    • To the contrary, restlessness is an unnatural state of being: indicative of the burning flame of Haume (ਆਪਾ ਭਾਵ, ego, etc.) within, sense-bent mind (pleasure seeking), mind's turbulent wanderings (Phurne) and unsteadiness, bondage through involvement ("Panch" or "five": lust, anger, greed, attachments, etc.) selfish desires or passions, confused state, illusioned state, deluded state, the Manmukhtaa or material consciousness (believing that materiality is Reality, etc.), rat-race, lack of understanding, Mayaic mind, instinctiveness, Taalaabeli, Chanchal, Dhaatur Baajee, Utha Chaltaa, Dhaavat, Dhaat, Naataa, Vikshepa, Lahree or tossing, and so on. The mind's restlessness is caused by our identification with the world of plurality (Duality or Doojaa Bhaav) and our wrong assumptions that we can gain unending satisfaction or happiness from it. In other words, if the mind was given the freedom to do what it wanted only constant restlessness would result as a result of its unrestrained wanderings in ten directions.
    • Symptoms of restlessness are: anxiety, worries, unexplained fears, feeling of insecurity, superficial anguish, distress, agitation, abnormal movements, panic disorders, sadness, depression, compulsions, irrational conduct, hyperactivity, nervousness, aggression, quick to anger, lack of understanding, and so on. By the way, these are also symptoms of the Manmukh (denier of the Truth and truthful living, material being in conditioned consciousness, etc.).

    • a real life living example of SEHAJ....Guru ARJUN JI SAHIB on the Sizzling Hot Plate...declaring..Desh na kahoon devohn...I dont blame anyone...Tera Bhanna Meetha Laggeh...Your WILL is sweet..My Creator...Bhai Mati Dass being sawed alive...saying aloud the japji Bani...or Bhai Mani Singh reminding the Zalaad - executioner that his orders are to cut from JOINT TO JOINT..and not take the shortcut and juts cut limb to limb..and thus follow his orders and cut each finger..joint by joint..to wrist..to elbow..and shoulder.....Only one totally immersed in SEHAJ can show such behaviour..such calmness..such poise..even in the face of such horrendous torture and adversity... further examples from Gurbani of SGGS....
    • ਜਿਚਰੁ ਇਹੁ ਮਨੁ ਲਹਰੀ ਵਿਚਿ ਹੈ ਹਉਮੈ ਬਹੁਤੁ ਅਹੰਕਾਰ : As long as our mind is tossing around, we are caught in ego and egotistical pride (sggs 1247).
    • ਚੰਚਲ ਮਨੁ ਦਹ ਦਿਸਿ ਕਉ ਧਾਵਤ ਅਚਲ ਜਾਹਿ ਠਹਰਾਨੋ॥ਕਹੁ ਨਾਨਕ ਇਹ ਬਿਧਿ ਕੋ ਜੋ ਨਰੁ ਮੁਕਤਿ ਤਾਹਿ ਤੁਮ ਮਾਨੋ : The tossing mind wanders in ten directions (i.e., restlessness) — it needs to be pacified and restrained. Says Nanak, whoever knows this technique of pacifying and restraining it is judged to be liberated (sggs 685).
    • ਜਨਮ ਜਨਮ ਕੀ ਇਸੁ ਮਨ ਕਉ ਮਲੁ ਲਾਗੀ ਕਾਲਾ ਹੋਆ ਸਿਆਹ : The scum (i.e., impurity) of so many births is attached to this mind and it has become pitch black (sggs 651).
    • ਅੰਤਰਿ ਅਗਿਆਨ ਦੁਖੁ ਭਰਮੁ ਹੈ ਵਿਚਿ ਪੜਦਾ ਦੂਰਿ ਪਈਆਸਿ : There is ignorance and pain of doubt within, like a separating veil (i.e., veil of ignorance) between the man and God (sggs 40).
    In this Age of the Rat race..is there any reason as to why there is so much...mental disorders..panic attacks..back stabbings..cheats..robbers..murderers.. sadness..marital problems..divorces..childparental conflicts...family disputes.. overflowing prisons..overflowing mental institutions..psychos...etc etc etc...this is all due to a dismal lack of SEHAJ....in our daily lives...

    To be Continued...

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  3. tony

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    Feb 20, 2006
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    thank you Gyani ji your interpretations and explanations help me so much, I fear that at the moment my life is tending towards the latter with the way things are going, When I read the explanations it helps me to identify my own problems and where i need to change things in myself. Even when I can read in panjabi I think I will still need the same sort of guidance as people like your self can give. You are truly a wise man.
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  4. Gyani Jarnail Singh

    Gyani Jarnail Singh Malaysia
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    Sawa lakh se EK larraoan
    Mentor Writer SPNer Contributor

    Jul 4, 2004
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    Guru Piayare Tony Ji,

    I am touched. Its Guru Ji that is the source of all my so called "wisdom"...I am simply quoting Gurbani. Gurbani is that all wise mirror that shows us our inner self..and like the Mirror mirror on the wall..it never hides our imperfections..so we can see and improve our faults...Gunvanttian gunn deh..He bestows greatness and Gunns on us...we are all receivers. Thanks to SPN..we have this Cyber Classroom where we can all learn from each other...My only regret is that I am just one of those posters who is simply sending in Mails...I am not in a position to help SPN financially....Guru Ji Willing I may soon be in that position as well.....until then Lets make the best of what we have and be good SIKHS...each according to his/her own uniqueness...the one thing I am sure of is that GURU JI LOVES US ALL...warts and all no exception. Thanks again for your kind remarks.:welcome:
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  5. vsgrewal48895

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    Mar 12, 2009
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    Dear Giani Ji,

    Here are my two cents on the subject in similar way;

    BLISS/ POISE/SAHAJ/ਸਹਜੁ/ਸੁੰਨੈ


    Bliss and the above synonymous terms is defined as an exhilarating state of rapture, ecstasy of salvation, absolute happiness, spiritual joy, optimism and an absence of despair. It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/what ever. Guru Nanak calls it the fourth state (ਤੁਰੀਆਵਸਥਾ) after one conquers the three qualities of Maya through the Guru;

    ਤੀਨਿ ਸਮਾਵੈ ਚਉਥੈ ਵਾਸਾ ॥

    Ŧīn samāvai cẖa¬uthai vāsā.

    One, who overcomes the three qualities, dwells in the fourth state.
    -----Guru Nanak, Raag Bilawal, AGGS, Page, 839-9

    ਤੁਰੀਆਵਸਥਾ ਸਤਿਗੁਰ ਤੇ ਹਰਿ ਜਾਨੁ ॥

    Ŧurī¬āvasthā saṯgur ṯė har jān.

    The fourth state, union with the Akal Purkh, is known only through the True Guru.
    -----Guru Nanak, Raag Gauri, AGGS, Page, 154-12
    The English word of bliss and Gurmukhi word of Sahaj are synonymous IMHO.

    - ਸੁਭਾਵਕ, ਸ਼ਾਂਤੀ-ਪੂਰਵਕ, ਕੁਦਰਤੀ, ਸੁਭਾਵਕ ਹੀ, ਕੁਦਰਤੀ ਤੌਰ ਤੇ, ਪ੍ਰਭੂ ਦੀ ਰਜ਼ਾ ਵਿੱਚ ਹੀ। ਅਡੋਲਤਾ, ਆਤਮਕ ਅਡੋਲਤਾ, ਸ਼ਾਂਤੀ ਅਵਸਥਾ, ਆਰਾਮ, ਆਪਣੇ ਧੁਰ ਅਸਲੇ ਨਾਲ ਇਕ-ਮਿਕ ਹੋ ਕੇ। ਆਪਣਾ ਨਿੱਜੀ। ਹਜ਼ਾਰ।
    It should not be confused with sensual pleasure. You cannot have absolute happiness in a relative physical plane whether you are an atheist, agnostic or have faith in the existence of a Universal Self/God/what ever. It is found only in the fourth state described in Sabd Guru, while Vedas describe only three states.

    The teachings contained in AGGS put us on a ladder of spiritual progress and we stride upwards step by step. Of course we are not saints to reach perfection easily, so we definitely need spiritual progress in the right direction. We should strive for an insight into the stage of bliss, a glimpse of this perfection. It may seem like a trance wherein one’s mind is completely restrained from material, mental activities by the practice of meditation. In this stage one may begin to hear eternal Celestial music. In this stage, there is peace and pleasure and the fear of death is no more.

    ਜਨਮ ਦੋਖ ਪਰੇ ਮੇਰੇ ਪਾਛੈ ਅਬ ਪਕਰੇ ਨਿਹਚਲੁ ਸਾਧੂ ਪਾਇ ॥ਸਹਜ ਧੁਨਿ ਗਾਵੈ ਮੰਗਲ ਮਨੂਆ ਅਬ ਤਾ ਕਉ ਫੁਨਿ ਕਾਲੁ ਨ ਖਾਇ ॥

    Janam ḏokẖ parė mėrė pācẖẖai ab pakrė nihcẖal sāḏẖū pā¬ė. Sahj ḏẖun gāvai mangal manū¬ā ab ṯā ka¬o fun kāl na kẖā¬ė.

    I have left behind the sins of countless incarnations, now that I have grasped the feet of the eternal Holy Guru. My mind sings the celestial melody of bliss and death shall no longer consume it. -----Guru Arjan, Raag Asa, AGGS, Page, 373-5

    The bliss and tranquility are derivatives of one’s ability to see the self through a pure mind and the capacity to relish and rejoice in the self. In that joyous state, one is situated in the boundless transcendental happiness, realized through transcendental senses. Spiritual bliss is the highest bliss, the transcendental bliss of one’s own consciousness. It has nothing to do with religion and is personal. It is independent of the surrounding material objects. It is continuous, uniform and eternal. It is enjoyed only by the enlightened individuals. The purpose of the material creation is to give the living beings the chance to satisfy their physical and bodily desires. They can further cultivate temporary senses and gratify them. But it is far better to advance toward ultimate liberation through spiritual progress. Everyone has the freedom to make that choice. No one is forced to do one or the other. Short-lived sense gratification can be achieved even in the animal species. The highest purpose of human life is to achieve Self-realization and Bliss.

    ਕਾਮ ਕੋ੍ਧ ਲੋਭ ਮੋਹ ਅਭਿਮਾਨਾ ਤਾ ਮਹਿ ਸੁਖੁ ਨਹੀ ਪਾਈਐ ॥ਹੋਹੁ ਰੇਨ ਤੂ ਸਗਲ ਕੀ ਮੇਰੇ ਮਨ ਤਉ ਅਨਦ ਮੰਗਲ ਸੁਖੁ ਪਾਈਐ ॥
    Kām kroḏẖ lobẖ moh abẖimānā ṯā meh sukẖ nahī pā¬ī¬ai.Hohu rėn ṯū sagal kī mėrė man ṯa¬o anaḏ mangal sukẖ pā¬ī¬ai.

    In sexual desire, anger, greed, emotional attachment and self-conceit, peace is not to be found. So be the dust of the feet of all, O my mind, and then you shall find bliss, joy and peace. -----Guru Arjan, Raag Sorath, AGGS, Page, 614-10

    Ignorant persons attribute their pleasure to external objects. This is a human folly. In reality, there is no pleasure in objects. Nor is there pain in object. They both are mind’s creation, mental perception, and mental jugglery. It is only the mental attitude and a certain kind of mental behavior towards objects that brings us joy or grief, pleasure or pain. Maya has its powerful seat in the imagination of the mind. Sensual pleasure comes out of emotion. Bliss on the other hand, is the consciousness of self-delight. It is the innate nature of the Conscious. Pleasure is temporal and fleeting. Bliss is eternal and everlasting. Pleasure is mixed with pain. Bliss is unalloyed happiness. Pleasure depends upon nerves, mind and objects. Bliss is independent and is self-existent.

    ਪੂਰਾ ਸੁਖੁ ਪੂਰਾ ਸੰਤੋਖੁ ॥ ਪੂਰਾ ਤਪੁ ਪੂਰਨ ਰਾਜੁ ਜੋਗੁ ॥

    Pūrā sukẖ pūrā sanṯokẖ. Pūrā ṯap pūran rāj jog.

    Once the mind rests in peace and one feels perfect bliss in life; patience and contentment prevail, the worship is considered perfect.
    -----Guru Arjan, Raag Gauri, AGGS, Page, 188-17

    Guru Amardas in Siri Raag describes in detail about Sahaj;

    ਸਹਜੈ ਨੋ ਸਭ ਲੋਚਦੀ ਬਿਨੁ ਗੁਰ ਪਾਇਆ ਨ ਜਾਇ ॥ ਪੜਿ ਪੜਿ ਪੰਡਿਤ ਜੋਤਕੀ ਥਕੇ ਭੇਖੀ ਭਰਮਿ ਭੁਲਾਇ ॥ ਗੁਰ ਭੇਟੇ ਸਹਜੁ ਪਾਇਆ ਆਪਣੀ ਕਿਰਪਾ ਕਰੇ ਰਜਾਇ ॥ ਭਾਈ ਰੇ ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਹੋਇ ॥ ਸਬਦੈ ਹੀ ਤੇ ਸਹਜੁ ਊਪਜੈ ਹਰਿ ਪਾਇਆ ਸਚੁ ਸੋਇ ॥ ਸਹਜੇ ਗਾਵਿਆ ਥਾਇ ਪਵੈ ਬਿਨੁ ਸਹਜੈ ਕਥਨੀ ਬਾਦਿ ॥ ਸਹਜੇ ਹੀ ਭਗਤਿ ਊਪਜੈ ਸਹਜਿ ਪਿਆਰਿ ਬੈਰਾਗਿ ॥ ਸਹਜੈ ਹੀ ਤੇ ਸੁਖ ਸਾਤਿ ਹੋਇ ਬਿਨੁ ਸਹਜੈ ਜੀਵਣੁ ਬਾਦਿ ॥ ਸਹਜਿ ਸਾਲਾਹੀ ਸਦਾ ਸਦਾ ਸਹਜਿ ਸਮਾਧਿ ਲਗਾਇ ॥ ਸਹਜੇ ਹੀ ਗੁਣ ਊਚਰੈ ਭਗਤਿ ਕਰੇ ਲਿਵ ਲਾਇ ॥ ਸਬਦੇ ਹੀ ਹਰਿ ਮਨਿ ਵਸੈ ਰਸਨਾ ਹਰਿ ਰਸੁ ਖਾਇ ॥ ਸਹਜੇ ਕਾਲੁ ਵਿਡਾਰਿਆ ਸਚ ਸਰਣਾਈ ਪਾਇ ॥ ਸਹਜੇ ਹਰਿ ਨਾਮੁ ਮਨਿ ਵਸਿਆ ਸਚੀ ਕਾਰ ਕਮਾਇ ॥ ਸੇ ਵਡਭਾਗੀ ਜਿਨੀ ਪਾਇਆ ਸਹਜੇ ਰਹੇ ਸਮਾਇ ॥ ਮਾਇਆ ਵਿਚਿ ਸਹਜੁ ਨ ਊਪਜੈ ਮਾਇਆ ਦੂਜੈ ਭਾਇ ॥ ਮਨਮੁਖ ਕਰਮ ਕਮਾਵਣੇ ਹਉਮੈ ਜਲੈ ਜਲਾਇ ॥ ਜੰਮਣੁ ਮਰਣੁ ਨ ਚੂਕਈ ਫਿਰਿ ਫਿਰਿ ਆਵੈ ਜਾਇ ॥ ਤ੍ਰਿਹੁ ਗੁਣਾ ਵਿਚਿ ਸਹਜੁ ਨ ਪਾਈਐ ਤ੍ਰੈ ਗੁਣ ਭਰਮਿ ਭੁਲਾਇ ॥ ਪੜੀਐ ਗੁਣੀਐ ਕਿਆ ਕਥੀਐ ਜਾ ਮੁੰਢਹੁ ਘੁਥਾ ਜਾਇ ॥ ਚਉਥੇ ਪਦ ਮਹਿ ਸਹਜੁ ਹੈ ਗੁਰਮੁਖਿ ਪਲੈ ਪਾਇ ॥ ਨਿਰਗੁਣ ਨਾਮੁ ਨਿਧਾਨੁ ਹੈ ਸਹਜੇ ਸੋਝੀ ਹੋਇ ॥ ਗੁਣਵੰਤੀ ਸਾਲਾਹਿਆ ਸਚੇ ਸਚੀ ਸੋਇ ॥ ਭੁਲਿਆ ਸਹਜਿ ਮਿਲਾਇਸੀ ਸਬਦਿ ਮਿਲਾਵਾ ਹੋਇ ॥ ਬਿਨੁ ਸਹਜੈ ਸਭੁ ਅੰਧੁ ਹੈ ਮਾਇਆ ਮੋਹੁ ਗੁਬਾਰੁ ॥ ਸਹਜੇ ਹੀ ਸੋਝੀ ਪਈ ਸਚੈ ਸਬਦਿ ਅਪਾਰਿ ॥ ਆਪੇ ਬਖਸਿ ਮਿਲਾਇਅਨੁ ਪੂਰੇ ਗੁਰ ਕਰਤਾਰਿ ॥ ਸਹਜੇ ਅਦਿਸਟੁ ਪਛਾਣੀਐ ਨਿਰਭਉ ਜੋਤਿ ਨਿਰੰਕਾਰੁ ॥ ਸਭਨਾ ਜੀਆ ਕਾ ਇਕੁ ਦਾਤਾ ਜੋਤੀ ਜੋਤਿ ਮਿਲਾਵਣਹਾਰੁ ॥ ਪੂਰੈ ਸਬਦਿ ਸਲਾਹੀਐ ਜਿਸ ਦਾ ਅੰਤੁ ਨ ਪਾਰਾਵਾਰੁ ॥ ਗਿਆਨੀਆ ਕਾ ਧਨੁ ਨਾਮੁ ਹੈ ਸਹਜਿ ਕਰਹਿ ਵਾਪਾਰੁ ॥ ਅਨਦਿਨੁ ਲਾਹਾ ਹਰਿ ਨਾਮੁ ਲੈਨਿ ਅਖੁਟ ਭਰੇ ਭੰਡਾਰ ॥ ਨਾਨਕ ਤੋਟਿ ਨ ਆਵਈ ਦੀਏ ਦੇਵਣਹਾਰਿ ॥

    Sahjai no sabẖ locẖḏī bin gur pā­i­ā na jā­ė. Paṛ paṛ pandiṯ joṯkī thakė bẖėkẖī bẖaram bẖulā­ė. Gur bẖėtė sahj pā­i­ā āpṇī kirpā karė rajā­ė. Bẖā­ī rė gur bin sahj na ho­ė. Sabḏai hī ṯė sahj ūpjai har pā­i­ā sacẖ so­ė. Sehjė gāvi­ā thā­ė pavai bin sahjai kathnī bāḏ. Sehjė hī bẖagaṯ ūpjai sahj pi­ār bairāg. Sahjai hī ṯė sukẖ sāṯ ho­ė bin sahjai jīvaṇ bāḏ. Sahj sālāhī saḏā saḏā sahj samāḏẖ lagā­ė. Sehjė hī guṇ ūcẖrai bẖagaṯ karė liv lā­ė. Sabḏė hī har man vasai rasnā har ras kẖā­ė. Sehjė kāl vidāri­ā sacẖ sarṇā­ī pā­ė. Sehjė har nām man vasi­ā sacẖī kār kamā­ė. Sė vadbẖāgī jinī pā­i­ā sehjė rahė samā­ė. Mā­i­ā vicẖ sahj na ūpjai mā­i­ā ḏūjai bẖā­ė. Manmukẖ karam kamāvṇė ha­umai jalai jalā­ė Jamaṇ maraṇ na cẖūk­ī fir fir āvai jā­ė. Ŧarihu guṇā vicẖ sahj na pā­ī­ai ṯarai guṇ bẖaram bẖulā­ė. Paṛī­ai guṇī­ai ki­ā kathī­ai jā mundẖhu gẖuthā jā­ė. Cẖa­uthė paḏ meh sahj hai gurmukẖ palai pā­ė. Nirguṇ nām niḏẖān hai sehjė sojẖī ho­ė. Guṇvanṯī salāhi­ā sacẖė sacẖī so­ė. Bẖuli­ā sahj milā­isī sabaḏ milāvā ho­ė. Bin sahjai sabẖ anḏẖ hai mā­i­ā moh gubār. Sehjė hī sojẖī pa­ī sacẖai sabaḏ apār. Āpė bakẖas milā­i­an pūrė gur karṯār. Sehjė aḏisat pacẖẖāṇī­ai nirbẖa­o joṯ nirankār. Sabẖnā jī­ā kā ik ḏāṯā joṯī joṯ milāvaṇhār. Pūrai sabaḏ salāhī­ai jis ḏā anṯ na pārāvār. Gi­ānī­ā kā ḏẖan nām hai sahj karahi vāpār. An­ḏin lāhā har nām lain akẖut bẖarė bẖandār. Nānak ṯot na āvī ḏī­ė ḏėvaṇhār.

    Everyone longs to be centered and balanced in poise, but without the Guru, no one can. The Pundits and the astrologers read and read until they grow weary, while the fanatics are deluded by doubt. Meeting with the Guru, intuitive balance is obtained, when God, in Its Will, grants Its Grace. O Siblings of Destiny, without the Guru, intuitive balance is not obtained. Through the Word of the Sabd, intuitive peace and poise wells up, and that True Akal Purkh is obtained. That which is sung intuitively is acceptable; without this intuition, all chanting is useless. In the state of intuitive balance, devotion wells up. In intuitive balance, love is balanced and detached. In the state of intuitive balance, peace and tranquility are produced. Without intuitive balance, life is useless. In the state of intuitive balance, praise the Akal Purkh forever and ever. With intuitive ease, embrace Samaadhi. In the state of intuitive balance, chant It’s Glories, lovingly absorbed in devotional worship. Through the Sabd, the Lord dwells within the mind, and the tongue tastes the Sublime Essence of the Akal Purkh. In the poise of intuitive balance, death is destroyed, entering the Sanctuary of the True One. Intuitively balanced, the Name of the Akal Purkh dwells within the mind, practicing the lifestyle of Truth. Those who have found the Akal Purkh are very fortunate; they remain intuitively absorbed in It. Within Maya, the poise of intuitive balance is not produced. Maya leads to the love of duality. The self-willed perform religious rituals, but they are burnt down by their selfishness and conceit. Their births and deaths do not cease; over and over again, they come and go. In the three qualities, intuitive balance is not obtained; the three qualities lead to delusion and doubt. What is the point of reading, studying and debating if one loses his roots? In the fourth state, there is intuitive balance; the Gurmukhs gather it in. The Naam, the Name of the Formless Akal Purkh, is the treasure. Through intuitive balance, understanding is obtained. The virtuous praise the True One; their reputation is true. The wayward are united with God through intuitive balance; through the Sabd, union is obtained. Without intuitive balance, all are blind. Emotional attachment to Maya is utter darkness. In intuitive balance, understanding of the True, Infinite Sabd is obtained. Granting forgiveness, the Perfect Guru unites us with the Creator. In intuitive balance, the Unseen is recognized-the Fearless, Luminous, Formless Akal Purkh. There is only the One Giver of all beings. Who blends our light with Its Light? So praise God through the Perfect Word of Its Sabd; It has no end or limitation. Those who are wise take the Naam as their wealth; with intuitive ease, they trade with Akal Purkh. Night and day, they receive the Profit of the It's Name, which is an inexhaustible and over-flowing treasure. O, Nanak, when the Great Giver gives, nothing at all is lacking.
    -----Guru Amardas, Siri Raag, AGGS, Page, 68

    Guru Tegh Bahadur in Raag Sorath and Kabir in Raag Kidara ponder;

    ਜੋ ਨਰੁ ਦੁਖ ਮੈ ਦੁਖੁ ਨਹੀ ਮਾਨੈ ॥ ਸੁਖ ਸਨੇਹੁ ਅਰੁ ਭੈ ਨਹੀ ਜਾ ਕੈ ਕੰਚਨ ਮਾਟੀ ਮਾਨੈ ॥ ਨਹ ਨਿੰਦਿਆ ਨਹ ਉਸਤਤਿ ਜਾ ਕੈ ਲੋਭੁ ਮੋਹੁ ਅਭਿਮਾਨਾ ॥ਹਰਖ ਸੋਗ ਤੇ ਰਹੈ ਨਿਆਰਉ ਨਾਹਿ ਮਾਨ ਅਪਮਾਨਾ ॥ਆਸਾ ਮਨਸਾ ਸਗਲ ਤਿਆਗੈ ਜਗ ਤੇ ਰਹੈ ਨਿਰਾਸਾ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਜਿਹ ਪਰਸੈ ਨਾਹਨਿ ਤਿਹ ਘਟਿ ਬ੍ਰਹਮੁ ਨਿਵਾਸਾ ॥ਗੁਰ ਕਿਰਪਾ ਜਿਹ ਨਰ ਕਉ ਕੀਨੀ ਤਿਹ ਇਹ ਜੁਗਤਿ ਪਛਾਨੀ ॥ ਨਾਨਕ ਲੀਨ ਭਇਓ ਗੋਬਿੰਦ ਸਿਉ ਜਿਉ ਪਾਨੀ ਸੰਗਿ ਪਾਨੀ ॥
    Jo nar ḏukẖ mai ḏukẖ nahī mānai.Sukẖ sanėhu ar bẖai nahī jā kai kancẖan mātī mānai. Nah ninḏi¬ā nah usṯaṯ jā kai lobẖ moh abẖimānā.Harakẖ sog ṯė rahai ni¬āra¬o nāhi mān apmānā. Āsā mansā sagal ṯi¬āgai jag ṯė rahai nirāsā.Kām kroḏẖ jih parsai nāhan ṯih gẖat barahm nivāsā. Gur kirpā jih nar ka¬o kīnī ṯih ih jugaṯ pacẖẖānī.Nānak līn bẖa¬i¬o gobinḏ si¬o ji¬o pānī sang pānī.

    If one never departs from the truth and is never shaken in the midst of the greatest difficulty then one has achieved freedom from the miseries arising from the material context of one’s life. At this stage of spiritual perfection and bliss a person in the midst of pain does not feel pain, nor is he affected by pleasure, affection or fear. He is indifferent to gold or dust. He is not swayed by either slander or praise, nor affected by greed, attachment or pride. He remains unaffected by joy and sorrow, honor and dishonor. He renounces all hopes and desires and remains desire-less in the world. He is not touched by sexual desire or anger. God dwells in such a person’s heart. That man, blessed by Guru's Grace, understands His way. O Nanak, he merges with the Akal Purkh of the Universe, like water with water.-----Guru Tegh Bahadur, Raag Sorath, AGGS, Page, 633.

    Kabir describes this state of bliss, when the individual reaches the fourth state.

    ਉਸਤਤਿ ਨਿੰਦਾ ਦੋਊ ਬਿਬਰਜਿਤ ਤਜਹੁ ਮਾਨੁ ਅਭਿਮਾਨਾ ॥ਲੋਹਾ ਕੰਚਨੁ ਸਮ ਕਰਿ ਜਾਨਹਿ ਤੇ ਮੂਰਤਿ ਭਗਵਾਨਾ ॥ਤੇਰਾ ਜਨੁ ਏਕੁ ਆਧੁ ਕੋਈ ॥ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਬਿਬਰਜਿਤ ਹਰਿ ਪਦੁ ਚੀਨ੍ਹ੍ਹੈ ਸੋਈ ॥ਰਜ ਗੁਣ ਤਮ ਗੁਣ ਸਤ ਗੁਣ ਕਹੀਐ ਇਹ ਤੇਰੀ ਸਭ ਮਾਇਆ ॥ ਚਉਥੇ ਪਦ ਕਉ ਜੋ ਨਰੁ ਚੀਨ੍ਹ੍ਹੈ ਤਿਨ੍ਹ੍ਹ ਹੀ ਪਰਮ ਪਦੁ ਪਾਇਆ ॥ਤੀਰਥ ਬਰਤ ਨੇਮ ਸੁਚਿ ਸੰਜਮ ਸਦਾ ਰਹੈ ਨਿਹਕਾਮਾ ॥ਤ੍ਰਿਸਨਾ ਅਰੁ ਮਾਇਆ ਭ੍ਰਮੁ ਚੂਕਾ ਚਿਤਵਤ ਆਤਮ ਰਾਮਾ ॥ਜਿਹ ਮੰਦਰਿ ਦੀਪਕੁ ਪਰਗਾਸਿਆ ਅੰਧਕਾਰੁ ਤਹ ਨਾਸਾ ॥ਨਿਰਭਉ ਪੂਰਿ ਰਹੇ ਭ੍ਰਮੁ ਭਾਗਾ ਕਹਿ ਕਬੀਰ ਜਨ ਦਾਸਾ ॥

    Usṯaṯ ninḏā ḏo¬ū bibarjiṯ ṯajahu mān abẖimānā. Lohā kancẖan sam kar jāneh ṯė mūraṯ bẖagvānā. Ŧėrā jan ėk āḏẖ ko¬ī. Kām kroḏẖ lobẖ moh bibarjiṯ har paḏ cẖīnĥai so¬ī. Raj guṇ ṯam guṇ saṯ guṇ kahī¬ai ih ṯėrī sabẖ mā¬i¬ā. Cẖa¬uthė paḏ ka¬o jo nar cẖīnĥai ṯinĥ hī param paḏ pā¬i¬ā. Ŧirath baraṯ nėm sucẖ sanjam saḏā rahai nihkāmā. Ŧarisnā ar mā¬i¬ā bẖaram cẖūkā cẖiṯvaṯ āṯam rāmā. Jih manḏar ḏīpak pargāsi¬ā anḏẖkār ṯah nāsā. Nirbẖa¬o pūr rahė bẖaram bẖāgā kahi Kabīr jan ḏāsā.

    Those who ignore both praise and slander, who reject egotistical pride and conceit, who look alike upon iron and gold, they are the very image of the Akal Purkh. Hardly anyone is a humble servant of Yours, O, Akal Purkh. Ignoring sexual desire, anger, greed and attachment, such a person becomes aware of the It's Feet. Rajas, the quality of energy and activity; Tama’s, the quality of darkness and inertia; and Satvaas, the quality of purity and light, are all called the creations of Maya, an Illusion. The one who realizes the fourth state, he alone obtains the supreme state. Amidst pilgrimages, fasting, rituals, purification and self-discipline, he remains always without thought of reward. His thirst and desire for Maya and doubt depart as he remembers the Akal Purkh, the Supreme Soul. When the temple is illuminated by the lamp, its darkness is dispelled. The Fearless Akal Purkh is All-pervading. Doubt has run away, says Kabir, the It's humble slave.
    -----Kabir, Raag Kedara, AGGS, Page, 1123

    ਵਾਜਾ ਮਤਿ ਪਖਾਵਜੁ ਭਾਉ ॥ ਹੋਇ ਅਨੌਦੁ ਸਦਾ ਮਨਿ ਚਾਉ ॥

    vājā maṯ pakẖāvaj bẖā¬o. Ho¬ė anand saḏā man cẖā¬o.

    Make your intellect your instrument, and love your tambourine; thus bliss and lasting pleasure shall be produced in your mind. -----Guru Nanak Raag Asa, AGGS, Page, 350-9

    Bliss can be confused with fathoming the God. It is in fact, a result of gaining spiritual knowledge. It comes from realizing one’s true identity through the practice of the teachings contained in AGGS with deliberation. In daily life one can re-awaken one’s dormant love for God through reflection upon Gurbani. He can begin to lose all interest in the material existence and can taste the association with the Supreme Being.

    ਏ ਮਨ ਮਿਰਤ ਸੁਭ ਚਿੰਤੰ ਗੁਰ ਸਬਦਿ ਹਰਿ ਰਮਣੰ ॥ਮਤਿ ਤਤੁ ਗਿਆਨੰ ਕਲਿਆਣ ਨਿਧਾਨੰ ਹਰਿ ਨਾਮ ਮਨਿ ਰਮਣੰ ॥

    Ė man miraṯ subẖ cẖi¬aʼnṯaʼn gur sabaḏ har ramṇaʼn. Maṯ ṯaṯ gi¬ānaʼn kali¬āṇ niḏẖānaʼn har nām man ramṇaʼn.

    O mind, even death wishes you well, when you remember the Akal Purkh through the Word of the Guru's Sabd. The intellect receives the treasure, the knowledge of reality and supreme bliss, by repeating the It's Name in the mind.
    -----Guru Arjan, Raag Gujri, AGGS, Page, 505-14


    Purify the mind by charity, control of mind, self-restraint, selfless service, study of the AGGS, singing the praises of the Akal Purkh, subjugation of sensual joys (Maya) and the development of virtues in Sadh Sangat. These activities will lead to the celestial music playing in the mind with the exhilaration and absolute happiness called bliss, where virtue or vice does not affect says Guru Nanak;

    ਚਉਥੇ ਸੁੰਨੈ ਜੋ ਨਰੁ ਜਾਣੈ ਤਾ ਕਉ ਪਾਪੁ ਨ ਪੁੰਨੰ ॥

    Cẖa¬uthė sunnai jo nar jāṇai ṯā ka¬o pāp na puʼnnaʼn.

    One, who knows the Akal Purkh in the fourth state, is not subject to virtue or vice.
    -----Guru Nanak, Raag Ramkali, AGGS, Page, 943-15


    Virinder S. Grewal
    Williamston, MI
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    Astroboy Malaysia
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