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Self Realization

Discussion in 'Sikh Sikhi Sikhism' started by Admin Singh, Aug 3, 2009.

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  1. Admin Singh

    Admin Singh
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    We have a natural yearning for something deep within us, but we have mistakenly searched for it outside. True fulfillment comes when we direct our attention inward instead of outward. We can become established in the constant awareness of the inner SELF regardless of where we are or what we are doing. We only need to recognize the TRUTH. To be established in the inner SELF is the essence of what we call the ‘Spiritual Life’.


    The SELF is not restricted to an Ashram, temple or meditation room. People have realized the SELF in prison, and on the battlefield. It exists everywhere simultaneously; it is omnipresent, omnipotent and omniscient. It is our own awareness, our own joy, our own love. The SELF exists fully within all creatures. It is in sunset, in music, in beauty, in ugliness; it is in the eyes of the beholder. It is the contentment felt while gazing into the eyes of the beloved, …that fervor, that ecstasy, that rapture when time is standstill. The SELF is the knower, the observer, and the witness. It sees everything. It is not the seen, but the seer.


    We cannot become the SELF. We are already the SELF. Our awareness of Being is Consciousness. Consciousness and Awareness are, in fact, synonymous. The body has no awareness of its own. If it were not pervaded by consciousness, it would be just a lump of flesh. The mind also has no awareness of its own. The mind does not even have intelligence. The mind can only think. Awareness and true intelligence exist within the SELF. The function of the mind is to think and doubt. The mind thinks something and then it doubts it. This happens over and over, throughout life. The mind has beliefs, opinions, likes, dislikes, but it is not aware of anything. The inner consciousness is aware of what the mind thinks. The ego appropriates the thought to itself, thinking, "I think this." In this way, we think we are the thinkers. The individual experiences the effects or consequences of what the mind thinks. The thought determines the experience. There is no difference between the individual and the mind. If the mind were to cease thinking, the sense of being a particular individual would also cease. There would only be the unmodified and undifferentiated universal awareness. We can experience this ourselves simply by observing the space between two thoughts. There are more than one methods or techniques available to us. The paths may be different, but the goal or destination is the same.


    As long as we think we are this body, as long as we think we are this mind, there will be limitation and suffering, we cannot possibly be truly happy as long as we think we are this body and this mind. Thinking we are these things, which is the ego, is the source of all unhappiness. The ego thinks unhappiness is caused by circumstances or other people. The ego thinks we would be happy if things were different. Unhappiness is due only to the ignorance of our true nature, which is SELF. The SELF cannot be affected by death or by passage of time, or by any other phenomenon. How can that person be independent who is proud of his mortal body, the body which is subject to death at any moment?


    Why do you look for God from one place to another? That God, that SELF, that experience is within you. Just as there is the reflection of your face in the mirror, God dwells in your heart. Look for Him in your heart. Know that which exists within and that which exists outside are the same. This is the true knowledge, inside and outside, only that ONE exists. Unseen, but Seer; unheard, but Hearer; unknown, but the Knower. There is no other seer but He. He is the SELF, Inner Ruler, the immortal.


    A being who has the knowledge of the SELF does live in this body, yet he is totally oblivious to the working of the senses. Although his senses do perform their actions, he is detached from their actions. He is always experiencing total satisfaction due to the light of his own SELF. Although his senses are performing their actions, although he is experiencing the fruit of his actions, his state is not disturbed. He has equal vision. He is not affected by anything.


    We should have the knowledge that allows us to live in this world, yet experience the SELF all the time. In that knowledge there is pure innocence. In that knowledge there is complete purity. The SELF is eternal. The SELF is always shining. The reason we cannot see or perceive its radiance is because it is covered with the veil of our thinking, our impurities, …ego. The body is temporary and perishable, yet people confuse these two and consider them one. The SELF is not a human being either. The SELF is that divine form, and that Divine form exists within all of us. There is no happiness without knowing that form.


    The awareness of the inner SELF is the only spiritual life there is. We meditate, we do Simran (repeat Gur mantra or Waheguru) because they are time-proven methods for purifying and stabilizing the mind, because being given by Guru Nanak, the mantra contains His grace. Worry and anxiety exist in the restless mind. When we become peaceful, we cry for God and laugh for God. Our own heart has become the abode of the Truth. When the mind becomes clear and the heart becomes pure the SELF is realized, and those who know it enjoy Eternity. When the five senses are stilled and thinking has ceased, when the intellect does not stir, then, say the wise, one reaches the highest state.
     
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  3. vsgrewal48895

    vsgrewal48895
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    Dear Aman Ji,

    Hare are my two cents on the subject;


    SELF REALIZATION/ਆਤਮ ਪਰਗਾਸੁ

    ABSTRACT

    Self-realization is an infinite and true reality with conscious awareness of the self as a spiritual being. It is validated by the human ability to demonstrate an awakened consciousness. It brings forth a healthy and creatively functional life. Such life is characterized by tranquility wherein emotional and rational aspects speak with the same voice. It removes doubt, egotism (ਹਉਮੈ), spiritual ignorance, desire, and duality through reflection and contemplation of Naam in one’s daily life says Guru Nanak and Kabir;

    ਆਪੁ ਪਛਾਣੈ ਘਰਿ ਵਸੈ ਹਉਮੈ ਤ੍ਰਿਸਨਾ ਜਾਇ ॥ ਨਾਨਕ ਨਿਰਮਲ ਊਜਲੇ ਜੋ ਰਾਤੇ ਹਰਿ ਨਾਇ ॥

    Āp pacẖẖāṇai gẖar vasai ha▫umai ṯarisnā jā▫e. Nānak nirmal ūjle jo rāṯe har nā▫e.

    Through self-realization, people dwell within the home of their inner being; egotism and desire depart. O Nanak, those who are attuned to the Name of the Akal Purkh are immaculate and radiant.-----Guru Nanak, Siri Raag, AGGS, Page, 57-17

    ਪ੍ਰਗਟੀ ਜੋਤਿ ਮਿਟਿਆ ਅੰਧਿਆਰਾ ॥ਰਾਮ ਰਤਨੁ ਪਾਇਆ ਕਰਤ ਬੀਚਾਰਾ ॥

    Pargatee Jot Miti-aa AnDhi-aaraa, Raam Ratan Paa-i-aa Karat Beechaaraa.

    The Divine Light has dawned, and darkness has been dispelled. Contemplating the Akal Purkh, I have obtained the Jewel of It’s Name.-----Kabir, Raag Bibhas Parbhati, AGGS, Page, 1349-8

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    The restoration of awareness to its original, fully conscious state should be foremost in the mind of a dedicated Sikh (ਗੁਰਮੁਖਿ), a Guru willed seeker of Truth. The results of self-realization, are of secondary importance, although, they do provide outer evidence of an inner grace. More immediate indicators of an awakened spiritual consciousness are the manifestation of radiant calmness, mental clarity, spontaneity, simplicity, and natural ease in handling daily situations. A self-realized person is completely conscious. His very presence is morally and spiritually uplifting to the others. Even thinking about such a person, may awaken our own conscience, if we have the right intention.

    ਸਚਾ ਤੀਰਥੁ ਜਿਤੁ ਸਤ ਸਰਿ ਨਾਵਣੁ ਗੁਰਮੁਖਿ ਆਪਿ ਬੁਝਾਏ ॥ ਅਠਸਠਿ ਤੀਰਥ ਗੁਰ ਸਬਦਿ ਦਿਖਾਏ ਤਿਤੁ ਨਾਤੈ ਮਲੁ ਜਾਏ ॥

    Sacẖā ṯirath jiṯ saṯ sar nāvaṇ gurmukẖ āp bujẖā▫e. Aṯẖsaṯẖ ṯirath gur sabaḏ ḏikẖā▫e ṯiṯ nāṯai mal jā▫e.

    True is that place of pilgrimage, where one bathes in the pool of Truth, and achieves self-realization as Guru willed, and understands his self. The Akal Purkh has shown that the Word of the Guru's Sabd is the sixty-eight sacred shrines of pilgrimage; bathing in it, filth is washed away.-----Guru Amardas, Raag Suhi, AGGS, Page, 753-15

    Transcendental perceptions may suddenly unfold in us. We benefit by acknowledging the expressed, divine qualities of an enlightened conscience. Such recognition is a reminder to us of our own potential awakening as a Guru willed. Guru Nanak compares in this respect Guru willed to self willed in Raag Tukhari;

    ਪ੍ਰਗਟੀ ਜੋਤਿ ਜੋਤਿ ਮਹਿ ਜਾਤਾ ਮਨਮੁਖਿ ਭਰਮਿ ਭੁਲਾਣੀ॥ ਨਾਨਕ ਭੋਰੁ ਭਇਆ ਮਨੁ ਮਾਨਿਆ ਜਾਗਤ ਰੈਣਿ ਵਿਹਾਣੀ ॥

    Pargattee Joat Joat Meh Jata Manmukh Bharam Bhulanee, Nanak Bhor Bha-i-aa Man Maani-aa Jaagat Rain Vihaanee.

    The Divine Light is revealed, and in that Light, Guru willed achieve realization. The self-willed wander in doubt and confusion. O Nanak, when the dawn breaks, their minds are not satisfied; they pass their life-night awake and aware.-----Guru Nanak, Raag Tukhari, AGGS, Page, 1111-3

    The fundamental cause of clouded awareness, as a result of wrong inherited information ingrained in to the gray matter since birth, obscures true knowledge of Higher Self or God, as an unconscious identification with the various mental states, moods, sensory perceptions, and objective circumstances. When absorbed in our outer conditions, we remain attached to them and are only dimly aware of our essential spiritual nature, and of our subjective realities there by wandering in duality forgetting the real jewel with in says Guru Nanak in Raag Asa;

    ਜੋਗੀ ਭੋਗੀ ਕਾਪੜੀ ਕਿਆ ਭਵਹਿ ਦਿਸੰਤਰ ॥ ਗੁਰ ਕਾ ਸਬਦੁ ਨ ਚੀਨ੍ਹ੍ਹਹੀ ਤਤੁ ਸਾਰੁ ਨਿਰੰਤਰ ॥

    Jogī bẖogī kāpṛī ki▫ā bẖavėh disanṯar.Gur kā sabaḏ na cẖīnhī ṯaṯ sār niranṯar.

    Why do the Yogis, the revelers, and the beggars wander in foreign lands? They do not understand the Word of the Guru's Sabd, and the essence of excellence within them.-----Guru Nanak, Raag Asa, AGGS, Page, 419-1

    A momentary self-observation may be sufficient to remind us that we are not centered on our consciousness. We are usually distracted by random thoughts, shifting moods, sensory urges, and varied perceptions. Even when we want to withdraw our attention from these pre-occupations, it may not be easy to do so. For an average person, clouded, conditioned awareness may be his normal state, while the self-realized are saved by Akal Purkh says Guru Nanak in Raag Malar;

    ਹਮ ਨੀਚ ਹਤੇ ਹੀਣਮਤਿ ਝੂਠੇ ਤੂ ਸਬਦਿ ਸਵਾਰਣਹਾਰਾ ॥ ਆਤਮ ਚੀਨਿ ਤਹਾ ਤੂ ਤਾਰਣ ਸਚੁ ਤਾਰੇ ਤਾਰਣਹਾਰਾ ॥

    Ham nīcẖ hoṯe hīṇmaṯ jẖūṯẖe ṯū sabaḏ savāraṇhārā. Āṯam cẖīn ṯahā ṯū ṯāraṇ sacẖ ṯāre ṯāraṇhārā.

    I am low and wretched, with shallow and false understanding; You embellish and exalt me through the Word of Your Sabd. And wherever there is self-realization, You are there; O True Akal Purkh Savior, You save us and carry us across. -----Guru Nanak, Raag Malar, AGGS, Page, 1255-7

    The mind has in it the source of material energy as well as spiritual spark. In rarified conditions it assumes, the attributes of five elements of life. When engaged in thought, human mind is lifted to a higher plane. It attains the status of Brahamgyani, the Enlightened. It can anticipate happenings in the past or in the future, as well as reconstruct his past.

    Kabir alludes to this, in Raag Gauri Poorbi:

    ਮਮਾ ਮਨ ਸਿਉ ਕਾਜੁ ਹੈ ਮਨ ਸਾਧੇ ਸਿਧਿ ਹੋਇ ॥ ਮਨ ਹੀ ਮਨ ਸਿਉ ਕਹੈ ਕਬੀਰਾ ਮਨ ਸਾ ਮਿਲਿਆ ਨ ਕੋਇ ॥ਇਹੁ ਮਨੁ ਸਕਤੀ ਇਹੁ ਮਨੁ ਸੀਉ ॥ਇਹੁ ਮਨੁ ਪੰਚ ਤਤ ਕੋ ਜੀਉ ॥ਇਹੁ ਮਨੁ ਲੇ ਜਉ ਉਨਮਨਿ ਰਹੈ ॥ਤਉ ਤੀਨਿ ਲੋਕ ਕੀ ਬਾਤੈ ਕਹੈ ॥

    Mamma Man Seo Kaaj Hai Man Saadhay Sidh Hoey, Man He Man Seo Kahay Kabira Man Sa Miliaa Na Koey, Eh Man Saktee Eh Man Seo, Eh Man Panj Tut Ko Jeo, Eh Man Lay Jaou Unman Rahay, Taou Teen Lok Ki Baatay Kahay.

    MAMMA: A mortal's is normally concerned with his own mind but if he disciplines his mind, he can move towards perfection. Only a mind can relate to another mind. Says Kabir, there is no other thing like the mind. This mind is material power and consciousness. This mind is the life of the five elements. When this mind is channeled, and guided to enlightenment, it can decipher the secrets of the three worlds.-----Bhagat Kabir, Gauri Poorbi, AGGS, Page, 342

    The mind has to be controlled. The more mastery you have over yourself, over the vagaries of your mind, the better positioned you will be to enjoy the earthly delights, assuming that you do not have any hankering for a spiritual life. It is difficult to still the mind if most of the time you are chasing your desires. Serenity is possible only through the Grace of Lord, as indicated by Guru Arjan in Raag Gauri:

    ਦਸ ਦਿਸ ਖੋਜਤ ਮੈ ਫਿਰਿਓ ਜਤ ਦੇਖਉ ਤਤ ਸੋਇ ॥ ਮਨੁ ਬਸਿ ਆਵੈ ਨਾਨਕਾ ਜੇ ਪੂਰਨ ਕਿਰਪਾ ਹੋਇ ॥

    Das Dis Khojat Main Firio Jat Dekhou Tat Soey, Man Bus Aavai Nanaka Jay Pooran Kirpa Hoey.

    I have wandered in all ten directions; where ever I looked I saw Akal Purkh’s vision. The mind’s restlessness comes to be subdued, by theblessings of It’s Grace, says Nanak.-----Guru Arjan, Thiti Gauri, AGGS, Page, 298-17

    Many of our problems arise from a sense of boredom, monotony, pressure, and unfulfilled desires. These are enough to throw the mind off balance, even if there is no major external stimulus. A change of attitude is necessary to get a grip over the mind. Farid suggests, in Raag Asa that by getting emotionally involved with the love of the Akal Purkh, one can deal with any difficult of worldly challenges:

    ਦਿਲਹੁ ਮੁਹਬਤਿ ਜਿੰਨ੍ਹ੍ਹ ਸੇਈ ਸਚਿਆ ॥ ਜਿਨ੍ਹ੍ਹ ਮਨਿ ਹੋਰੁ ਮੁਖਿ ਹੋਰੁ ਸਿ ਕਾਂਢੇ ਕਚਿਆ ॥ ਰਤੇ ਇਸਕ ਖੁਦਾਇ ਰੰਗਿ ਦੀਦਾਰ ਕੇ ॥ ਵਿਸਰਿਆ ਜਿਨ੍ਹ੍ਹ ਨਾਮੁ ਤੇ ਭੁਇ ਭਾਰੁ ਥੀਏ ॥ ----- ਸੇਖ ਫਰੀਦੈ ਖੈਰੁ ਦੀਜੈ ਬੰਦਗੀ ॥

    Dilahu Muhabat JinH Say-ee Sachi-aa, JinH Man Hor Mukh Hor Se KaaNdhay Kachi-aa, Ratay Isak Khudaa-ay Rang Deedaar Kay. Visri-aa JinH Naam Tay Bhu-ay Bhaar Thee-ay ------ Saykh Fareedai Khair Deejai Bandage.

    Those who love their True Creator whole-heartedly alone are true, But they who say one thing and do another, they are reckoned false. They who are imbued with the love of Allah are inebriated with Its Vision. Those who have forsaken It’s Name are a burden to earth. The true Saints are those whom the God Itself Owneth. Blessed is their mother; fruitful is their coming into the world. Thou art the Sustainer of the world, infinite, Unfathomable. O, God, those who have realized Thy Truth, their feet I kiss, and I seek Thy Refuge; Thou art our Forgiving, so bless Thou Farid, the Sheikh, with the Bounty of Thy worship.-----Sheikh Farid, Raag Asa, AGGS, Page, 488

    Most of us are spiritually bankrupt. We should try to find out what has blocked our spiritual growth. As individuals, humans are at different stages in their growth. So we cannot compare one with another. We have to search our flaws in our make up which caused our failure. Self manifests itself in many ways. It is the mind of the self-willed, which is the root cause of troubles. It is manifested in the resentments, in the fears, in the sexual misconduct, and in the harm done to the others. Is it possible that a lack of a willingness, individual insecurity and fear has something to do with a spiritual failure to move forward?

    We humans have three basic attributes -- the social instinct, the security instinct and the sexual instinct. These are needed for the human race to survive. When used selfishly or incorrectly they bring harm to the others. In our selfish attempt to fulfill these desires, we are in constant conflict with the others. We interrupt when someone is speaking or debating. We unfairly criticize and judge others in many ways without any solid evidence in black and white. No one has the right to judge anyone, admonishes Guru Angad in Raag;

    ਨਾਨਕ ਪਰਖੇ ਆਪ ਕਉ ਤਾ ਪਾਰਖੁ ਜਾਣੁ ॥ਰੋਗੁ ਦਾਰੂ ਦੋਵੈ ਬੁਝੈ ਤਾ ਵੈਦੁ ਸੁਜਾਣੁ ॥

    Nanak Parkhay Aap Kaou Ta Paarkh JaaN, Roag Daaroo Dovai Bujhai Ta Vaid SujaaN.

    The greatest assayer is he, who can assay himself. When someone understands both the disease and the medicine, only then is he a wise physician.-----Guru Angad, Majh ki Vaar, AGGS, Page, 148-8

    Most of us are self-centered. What we resent in the others are the things that we may be struggling with ourselves. The other person’s behavior can be a mirror to us so we can see our own defects and ask ourselves: Where have we been selfish, self-seeking, frightened, dishonest or inconsiderate? Whom did we hurt? Did we unjustifiably arouse bitterness? Were we at fault? What should we have done differently? Even if a situation was not entirely caused by our own fault, we may have completely ignored the other person’s point of view. Perhaps we should have honestly admitted our fault. We should have offered to set things right. One cannot be helpful to all the people, but he can at least ask God to show one how to be kinder and to be more tolerant of the others’ flaws.

    An enlightened individual has probably already learned humility, nonviolence, tolerance, and simplicity from a bona-fide master. Guru Ramdas advocates such help from the Guru in this endeavor in Raag Sorath;

    ਗੁਰ ਬਿਨੁ ਸਹਜੁ ਨ ਊਪਜੈ ਭਾਈ ਪੂਛਹੁ ਗਿਆਨੀਆ ਜਾਇ ॥ ਸਤਿਗੁਰ ਕੀ ਸੇਵਾ ਸਦਾ ਕਰਿ ਭਾਈ ਵਿਚਹੁ ਆਪੁ ਗਵਾਇ ॥

    Gur Bin Sahaj Na Oopjea Bhai Poochoh Gianiyaa Jaa-ay, Satgur Kee Sayvaa Sadaa Kar Bhaa-ee Vichahu Aap Gavaa-ay.

    Without the Guru, celestial peace is not produced. O Siblings of Destiny; go and ask the spiritual teachers about this. Serve the True Guru forever, O brother, and eradicate self-conceit from within.-----Guru Amardas, Raag Sorath, AGGS, Page, 638-15

    A self realized person manifests cleanliness, steadiness, self-control, renunciation of the objects of gratification, absence of false ego, the fear of death, and freedom from bondage. He has, thus, found the absolute philosophical truth in spiritual knowledge while the others around him may be in total ignorance. The absolute Truth is the super- conscience, the Universal Principle, some perceive it within themselves by meditating, and others achieve it through acquisition of knowledge. Still others attain it through renunciation of the lower instincts and development of higher virtues through the Word of Sabd; Ambrosial Nectar in the holy company;

    ਕਾਂਯਾਂ ਲਾਹਣਿ ਆਪੁ ਮਦੁ ਅੰਮ੍ਰਿਤ ਤਿਸ ਕੀ ਧਾਰ ॥ ਸਤਸੰਗਤਿ ਸਿਉ ਮੇਲਾਪੁ ਹੋਇ ਲਿਵ ਕਟੋਰੀ ਅੰਮ੍ਰਿਤ ਭਰੀ ਪੀ ਪੀ ਕਟਹਿ ਬਿਕਾਰ ॥

    Kāʼnyāʼn lāhaṇ āp maḏ amriṯ ṯis kī ḏẖār. Saṯsangaṯ si▫o melāp ho▫e liv katorī amriṯ bẖarī pī pī katėh bikār.

    If the human body is the vat, and self-realization is the wine, then a stream of Ambrosial Nectar is produced. Meeting with the Society of the Saints, the cup of the Akal Purkh's Love is filled with this Ambrosial Nectar; drinking it in, one's corruptions and sins are wiped away.------Guru Nanak, Sloke Mardana, Raag Bihagrha, AGGS, Page, 553-7

    Each person’s experience is unique. Hence comprehension would vary from person to person. The True Guru makes the true seeker realize Him within himself. This uniqueness of the Divine being, personalized in each and yet common to all humans is an attribute of the knowledge of the Infinite. To love such a God is psychologically as difficult as it is to represent It in thought. The intellect isolates, the emotions unite the thought processes. Men are separated by intellectual opinions, and convictions reflecting their stages of evolutionary growth. But they are united in their feelings and their love of the ideal.

    Consciousness perceives the Akal Purkh as spirit. Every faculty can know only of itself or whatever is in harmony with its own nature. The ear cannot recognize the color, which is the domain of the eye; taste is in the domain of the tongue. Similarly the spirit in man alone can know God, who is also a spirit, indivisibly united with it. It is the theme, harmony and player all at once. It is the singer, the instrument and the song. So is the man with the Akal Purkh as Eternal with Eternity. It is the balance, weight and the weigher Itself. This is exemplified by Guru Ramdas in Raag Sorath;

    ਆਪੇ ਕੰਡਾ ਆਪਿ ਤਰਾਜੀ ਪ੍ਰਭਿ ਆਪੇ ਤੋਲਿ ਤੋਲਾਇਆ ॥ ਆਪੇ ਸਾਹੁ ਆਪੇ ਵਣਜਾਰਾ ਆਪੇ ਵਣਜੁ ਕਰਾਇਆ ॥

    Aapay Kanddaa Aap Taraajee Prabh Aapay Toal Toalaa-eaa, Aapay VaNajaaraa Aapay VaNaj Karaa-eaa.

    God It self is the balance scale, and the weigher. Akal Purkh It self It self weighs with the weights, I t self is the banker, and the trader, and It self makes the trades.-----Guru Ramdas, Raag Sorath, AGGS, Page, 605-15

    A dictionary defines meditation as the continuation of focus on one thought. Thought life should be ascended and transcended. Otherwise man remains entangled in duality. Thought is not enough to bring an aching heart of a man peace and tranquility – a state of poise/rapture called Sahaj by Guru Nanak, unless it is accompanied by service to the Guru with self- conceit.

    ਗੁਰ ਕੀ ਕਾਰ ਕਮਾਵਣੀ ਭਾਈ ਆਪੁ ਛੋਡਿ ਚਿਤੁ ਲਾਇ ॥ਸਦਾ ਸਹਜੁ ਫਿਰਿ ਦੁਖੁ ਨ ਲਗਈ ਭਾਈ ਹਰਿ ਆਪਿ ਵਸੈ ਮਨਿ ਆਇ ॥

    Gur Kee Kaar Kamaavnee Bhaa-ee Aap Chhod Chit Laa-ay, Sadaa Sahaj Phir Dukh Na Lag-aee Bhaaee Har Aap Vasai Man Aa-ey.

    Work to serve the Guru, O Siblings of Destiny. Abandon self-conceit, and focus your consciousness. You shall be in peace forever, and you shall not suffer in pain any longer. O Siblings of Destiny, the Akal Purkh It self shall come and abide in your mind.-----Guru Amardas, Raag Sorath, AGGS, 639-4

    A calm, quiet man, once he decides to do something, can do so without much fanfare, without losing his mental poise and balance. The conscious moral struggle at every turn is a preliminary stage. Eventually, one can instinctively do the right things. Those who live with the infinite and in the nature develop an instinctive goodness in them. The all-pervading field of God is consciously, and simultaneously presents everywhere. All worlds, creatures, and beings exist in God. To say that God is present at some places but not at the others is to affirm an untruth.

    ਘਰਿ ਇਕੋ ਬਾਹਰਿ ਇਕੋ ਥਾਨ ਥਨੰਤਰਿ ਆਪਿ ॥ਜੀਅ ਜੰਤ ਸਭਿ ਜਿਨਿ ਕੀਏ ਆਠ ਪਹਰ ਤਿਸੁ ਜਾਪਿ ॥

    Ghar Ayko Baahar Ayko Thaan Thananter Aap, Jee-a Jant Sabh Jin Kee-ay Aath Pahar Tis Jaap.

    The One Akal Purkh is within the home of the self, and It is outside as well. It Itself is in all places and interspaces. Meditate twenty-four hours a day on the One who created all beings and creatures.-----Guru Arjan, Siri Raag, AGGS, Page, 45-10

    The spiritual attitude lies in trying to find a meaning in every human suffering. The moment one finds some explanation, his suffering becomes less intense. The main purpose of training the mind is to take the person, stage by stage, towards higher realization through meditation in action until there is total self-realization or conviction.

    Conclusion:

    Problems of the mind can be resolved through a conviction about the real nature of man, the attempt to find meaning in all human experiences, the development of certain attitudes, control of moods, and giving direction to the moods. In the earlier stage, if an awareness of the Divine nature of man is within one, he is on his way to become a well rounded, practical, efficient, and a spiritual man. This fourth stage of Poise/Sahaj is reached through not mere talk but actual individual effort to become a better person. The process of such a transformation is hard to explain, as indicated by Guru Nanak in Raag Asa:

    ਗਿਆਨੁ ਨ ਗਲੀਈ ਢੂਢੀਐ ਕਥਨਾ ਕਰੜਾ ਸਾਰੁ॥ ਕਰਮਿ ਮਿਲੈ ਤਾ ਪਾਈਐ ਹੋਰ ਹਿਕਮਤਿ ਹੁਕਮੁ ਖੁਆਰੁ ॥

    Giaan Na Galee-ee Dhoodhai Kathna Karrhaa Saar, Karam Milai Taa Paa-ee-ai Hor Hikmat Hukam Khu-aar.

    Wisdom cannot be found through mere words. To explain it is as hard as iron. When the Akal Purkh bestows Its Grace, then alone it is received. Other tricks and orders are useless.----- Guru Nanak Asa Di Var, AGGS, Page, 465-1

    Cordially,

    Virinder
     
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  4. Embers

    Embers
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    Thank you Aman Singh and Virindir
    Your attention to detail above is gratefully received and interesting to read.

    In addition to your points above I would be interested to reflect on the following with Self-realisation in mind:

    1) the role of worship, prayer and meditation after Self-realisation.
    2) The “need” for self-identity after Self-realisation, particularly Sikh self-identity.
    3) The position of Sri Guru Granth Sahib Ji after Self-realisation.

    Yours gratefully, Ambers.
     
  5. vsgrewal48895

    vsgrewal48895
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    Dear Amber Ji,

    Here are my simple replies to your questions as I understand, how ever there could be a difference of opinion which is always welcome;

    1) The role of worship, prayer and meditation after Self-realization.

    IMHO the prayer, meditation and worship of the Name of the Akal Purkh in Sikh thought should continue after self realization. I personally have met only few self realized Sikhs which in my opinion is a difficult stage to be reached.

    2) The “need” for self-identity after Self-realization, particularly Sikh self-identity.

    IMHO Sikh identity has more political value before and after self realization.


    3) The position of Sri Guru Granth Sahib Ji after Self-realization.

    IMHO the position of SGGS does not change and stays the same even after self realization.

    Cordially,

    Virinder
     
  6. Embers

    Embers
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    Dear Virinder

    Thank you for your answer and warm welcome to the forum, your reply has helped shed some light on my understanding.

    Is the word for a realised person a “Gurmukh” in Sikh philosophy, it appears not from my searches? What word does the Sri Guru Granth Shahib Ji use for this state, please, so I can better read the scriptures?

    I have elaborated on my recent understanding below, which may help to explain why I ask about Self-realisation and the Sri Guru Granth Shahib. I would welcome feedback, should one wish:

    Before Self-realisation, one may worship for a number of reasons, such as upbringing, self identity, gain (such as health for family) and for moksa. However on Self-realisation one realises that all is Akal Purkh. From the perspective of the normal individual, it would be absurd to worship oneself, possibly even incorrect (i.e. manmukh), however from the perspective of the Self-realised, the urge to worship, if it rises at all, is natural as it occurs to no one but Akal Purkh and so it Hukam.

    Given this argument, we can explain how the concept of worship (bhagti / bhakti) arises at a human behaviour; it arises because it is Hukam. By the power of Maya we fail to recognise Hukam. However in the sense of the Self-realised person it is likely to be performed without thought of an outcome (such as better family health) as the Self-realised person knows it all is Hukam. It also implies that worship may not be limited to a path (bhakti marg) but a result of removing Maya also.

    My concluding point is that bhakti can and is performed by the Self-realised person regardless of if and how it was performed before Self-realisation.

    As a note on the side, please note I have not discussed the different variations of worship i.e. Ardas, Paath or kirtan and have tried to keep the core concept salient i.e. worship can occur (perhaps for the first time) after enlightenment despite also being described as a path towards moksha.

    I also understand that it is seeing through Maya which results in Self-realisation in Sikh thought? (I will read the posts on Maya shortly but wished to reply without too much delay).

    Yours kindly, Ambers.
     
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  7. vsgrewal48895

    vsgrewal48895
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    Dear Amber Ji,

    You will find the articles as I understand on Gurmukh, Manmukh, Salvation and Maya in the archives, which Narayanjot Ji can help in locating. But for ready refrence here is the first one;



    GURMUKH/ ਗੁਰਮੁਖਿ & MANMUKH/ ਮਨਮੁਖਿ

    ABSTRACT

    These two words (ਗੁਰਮੁਖਿ and ਮਨਮੁਖਿ) are mentioned in the Sabd Guru many times. Mahan Kosh defines Gurmukh (Guru-Willed), who follows the discipline of the Guru, and Guru-ward or an enlightened or pious one, who accepts the guidance of the Guru. Manmukh is defined, as the self-willed or the one whose face is turned towards his own mind. He may regard himself as independent. The latter in the garb of the former is of more danger to the Sikh Faith. Guru Ramdas comments in Siri Raag;
    ਗੁਰਮੁਖਿ ਲਾਧਾ ਮਨਮੁਖਿ ਗਵਾਇਆ ॥

    Gurmukẖ lāḏẖā manmukẖ gavā¬i¬ā.

    The Guru willed obtains It, and the self-willed lose It.
    -----Guru Ram Das, Siri Raag, AGGS, Page, 11-16

    -------------------------------------------------------------------------------------------------------------------

    Willingness, honesty, open mind and humility are indispensable if one accepts God’s Will and wants to be a Gurmukh. Willingness is a crucial factor. It unlocks the door, which then opens itself. Looking through this door, one shall see a pathway with an inscription. This is the way to a Faith That Works but it requires a willing acceptance.

    ਹਰਿ ਮੰਦਰੁ ਸੋਈ ਆਖੀਐ ਜਿਥਹੁ ਹਰਿ ਜਾਤਾ ॥ਮਾਨਸ ਦੇਹ ਗੁਰ ਬਚਨੀ ਪਾਇਆ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਤਾ ॥ਬਾਹਰਿ ਮੂਲਿ ਨ ਖੋਜੀਐ ਘਰ ਮਾਹਿ ਬਿਧਾਤਾ ॥ਮਨਮੁਖ ਹਰਿ ਮੰਦਰ ਕੀ ਸਾਰ ਨ ਜਾਣਨੀ ਤਿਨੀ ਜਨਮੁ ਗਵਾਤਾ ॥ਸਭ ਮਹਿ ਇਕੁ ਵਰਤਦਾ ਗੁਰ ਸਬਦੀ ਪਾਇਆ ਜਾਈ ॥

    Har Mandar So-ee Aakhee-ai Jithahu Har Jaataa, Maanas Dayh Gur Bachnee Paa-i-aa Sabh Aatam Raam Pachhaataa, Baahar Mool Na Khojee-ai Ghar Maahi BiDhaataa, Manmukh Har Mandar Kee Saar Na Jaannee Tinee Janam Gavaataa, Sabh Meh Ik Varatdaa Gur Sabdee Paa-i-aa Jaa-ee.

    That place is said to be the Akal Purkh's temple, where Divine realization comes. When one recognizes that the Akal Purkh, the supreme soul is in all, one begins to find It in his own body as well. There is no need to look for Akal Purkh outside oneself. The Creator, the Architect of Destiny, is within one’s own heart. This is Its home and one’s temple within. The self-willed does not appreciate the value of the Akal Purkh's temple. He wastes away and loses precious life. The One God is pervading in all. Through the Word of the Guru's Sabd, It can be found.
    -----Guru Nanak, Raag Ramkali, AGGS, Page, 953

    Guru willed considers serving God in the present human form, which is the service at its best. It glorifies humans as divine and dignified beings. The most rational and effective way for spiritual growth and eventual union with God is through Universal Wisdom. As we cultivate an attitude of service, we learn how to make all of our life's work a service to God. All aspects of our life lead to spiritual growth. Ultimately, we come to understand that serving humanity and serving God are one and the same if we regard every as an equal. Guru Nanak ponders in Raag Sorath that the one who considers every one equal is a religious person and a Gurmukh.​

    ਜੋ ਅੰਤਰਿ ਸੋ ਬਾਹਰਿ ਦੇਖਹੁ ਅਵਰੁ ਨ ਦੂਜਾ ਕੋਈ ਜੀਉ ॥ ਗੁਰਮੁਖਿ ਏਕ ਦ੍ਰਿਸਟਿ ਕਰਿ ਦੇਖਹੁ ਘਟਿ ਘਟਿ ਜੋਤਿ ਸਮੋਈ ਜੀਉ ॥

    Jo Antar So Baahar Daykhhu Avar Na Doojaa Ko-ee Jee-o,Gurmukh Ayk Darisat Kar Daykhhu Ghat Ghat Jot Samo-ee Jee-o.

    Akal Purkh is within and see It outside as well, as there is no one, other than It. As Guru willed, look upon all with the single eye of equality; in each and every heart, the Divine Light is contained. -----Guru Nanak, Raag Sorath, AGGS, Page, 599-2

    Guru Ramdas confirms the above in Raag Asa;
    ਸਭ ਏਕ ਦ੍ਰਿਸਟਿ ਸਮਤੁ ਕਰਿ ਦੇਖੈ ਸਭੁ ਆਤਮ ਰਾਮੁ ਪਛਾਨ ਜੀਉ ॥ ਹਰਿ ਹਰਿ ਜਸੁ ਗਾਇਆ ਪਰਮ ਪਦੁ ਪਾਇਆ ਤੇ ਊਤਮ ਜਨ ਪਰਧਾਨ ਜੀਉ ॥

    Sabh Ayk Darisat Samat Kar Gaykhai Sabh Aatam Raam Pachhaan Jee-o, Har Har Jas Gaa-i-aa Param Pad Paa-i-aa Tay Ootam Jan ParDhaan Jee-o.

    We should look upon all as equals and recognize that the same Supreme Soul, the Akal Purkh resides in all. Those who sing the Praises of the Akal Purkh, The Creator, obtain the supreme status; they are the most exalted and acclaimed people.
    -----Guru Ramdas, Raag, Asa, AGGS, Page, 446-12

    One should consider all humans as equal. Each person has the same God in him/her. So, one should have a respect for all without any differentiation. Faith is necessary but alone it is of no avail. It is possible for us to have faith and yet keep God out of our lives. We have to turn our will and lives to the care of God. We should have an unquestionable acceptance of the fact that Its Will will be done. Our acceptance does not mean that we would like each situation we face. Still we need to acknowledge our present reality and hope that it shall pass too. This pathway needs some affirmative action -- to cut away the self-will blocking the entry of God in our lives. Vanity can be rooted by considering every one as equal. In humility we can redeem our dignity.
    ਸਭੁ ਕੋ ਨਿਵੈ ਆਪ ਕਉ ਪਰ ਕਉ ਨਿਵੈ ਨ ਕੋਇ ॥ਧਰਿ ਤਾਰਾਜੂ ਤੋਲੀਐ ਨਿਵੈ ਸੁ ਗਉਰਾ ਹੋਇ ॥

    Sabh Ko Nivai Aap Kaou Par Kaou Nivai Na Ko-ay, Dhar Taaraajoo Tolee-ai Nivai So Ga-uraa Ho-ay.

    Everyone bows down to himself; no one bows down to another. When something is placed on the balancing scale and weighed, the side which descends is heavier.
    -----Guru Nanak, Raag Asa, AGGS, Page, 470-14

    In order to serve the divinity in humanity effectively, we have to consciously feel God's presence in those we are serving. While we are speaking to someone, we have to feel that we are speaking to the divinity within that person. Otherwise, we are just helping someone in our own way without any conscious feeling of dedication to the Supreme. Such work cannot lead to any divine manifestation. If we pray and meditate, we will come to believe that God’s presence is inside everyone. This should be our new living reality. We then start living in the Truth Itself. At that time we will consciously serve each person precisely because we know and feel that God is inside him. Kabir ponders on this aspect in Raag Parbhati;

    ਬੇਦ ਕਤੇਬ ਕਹਹੁ ਮਤ ਝੂਠੇ ਝੂਠਾ ਜੋ ਨ ਬਿਚਾਰੈ ॥ ਜਉ ਸਭ ਮਹਿ ਏਕੁ ਖੁਦਾਇ ਕਹਤ ਹਉ ਤਉ ਕਿਉ ਮੁਰਗੀ ਮਾਰੈ ॥

    Bayd Katayb Kahhu Mat Jhoothay Jhoothaa Jo Na Bichaarai, Jaou Sabh Meh Ayk Khudaa-ay Kahat Haou Taou Kiou Murgee Maarai.

    Do not say that the Vedas and other religious scriptures are false. Those who do not contemplate them are false.You say that the One Akal Purkh is in all, so why do you kill the chicken?
    -----Kabir, Raag Parbhati, AGGS, Page, 1350-5

    If we do not see truth or light in our actions, then our physical mind may not be convinced of the value of the things that we are doing. Today we may serve someone and tomorrow claim, "Oh, he is such a fool! He has no aspiration, no good qualities! Why should I serve him?" Guru Nanak and Guru Ramdas comments on such a service in Raag Suhi and Raag Maru;

    ਚਾਕਰੀਆ ਚੰਗਿਆਈਆ ਅਵਰ ਸਿਆਣਪ ਕਿਤੁ ॥ਨਾਨਕ ਨਾਮੁ ਸਮਾਲਿ ਤੂੰ ਬਧਾ ਛੁਟਹਿ ਜਿਤੁ ॥

    Chaakree-aa Chang-aa-ee-aa Avar Si-aanap Kit, Nanak Naam Samaal TooN BaDhaa Chhuteh Jit.

    What good does it do to serve, and be good, and be clever? O, Nanak, contemplate the Naam, the Name of the Akal Purkh, and you shall be released from bondage.
    -----Guru Nanak, Raag Suhi, AGGS, Page, 729-7

    ਵਿਚਿ ਹਉਮੈ ਸੇਵਾ ਥਾਇ ਨ ਪਾਏ ॥
    Vich Ha-umai Sayvaa Thaa-ay Na Paa-ay.

    One who serves in egotism is not accepted or approved.
    -----Guru Ramdas, Raag Maru, AGGS, Page, 1071-1

    The unselfish and compassionate acts will not only help others, but will also help to broaden our own minds as well. With spiritual wisdom in considering every one as an equal, we are satisfying the definition of being Gurmukhs.​

    ਕਰਿ ਸੇਵਾ ਭਜੁ ਹਰਿ ਹਰਿ ਗੁਰਮਤਿ ॥ਤਿਆਗਿ ਮਾਨੁ ਝੂਠੁ ਅਭਿਮਾਨੁ ॥ ਜੀਵਤ ਮਰਹਿ ਦਰਗਹ ਪਰਵਾਨੁ ॥

    Kar Sayva Bajh Har Har Gurmat, Tiaag Maan Jhooth Abhimaan, Jeevat Mareh Dargeh Parvaan.

    Do seva or selfless service. Follow the Guru's Teachings. Vibrate the Akal Purkh's Name, The Creator. Abandon pride, falsehood and arrogance. Remain dead while yet alive. This way you shall be welcomed in Its Court. -----Guru Arjan, Raag Gauri Guarayree, AGGS, Page, 176-14

    Nothing short of right action can bring the desired result. Our whole trouble has been misuse of our willpower. We have tried to bombard our problems with it. Instead, we should have been attempting to bring it in to agreement with God’s intentions for us. God’s Will, will help us conquer the three qualities of Maya -- ignorance, pride and intellect. Guru Amardas puts Manmukh and drunkard in the same category in Raag Gauri;​

    ਸਚੁ ਸਚਾ ਜਿਨੀ ਨ ਸੇਵਿਆ ਸੇ ਮਨਮੁਖ ਮੂੜ ਬੇਤਾਲੇ ॥ ਓਹ ਆਲੁ ਪਤਾਲੁ ਮੁਹਹੁ ਬੋਲਦੇ ਜਿਉ ਪੀਤੈ ਮਦਿ ਮਤਵਾਲੇ ॥

    Sach Sachaa Jinee Na Sayvi-aa Say Manmukh Moorh Baytaalay, Oh Aal Pataal Muhhu Bolday Ji-o Peetai Mad Matvaalay.

    Those who do not serve the Truest of the True are self-willed Manmukhs. They are foolish demons. With their mouths, they babble on about this and that, like the drunkard who has drunk his wine. -----Guru Amardas, Raag Gauri, AGGS, Page, 311-10 & 11

    ਮਨਮੁਖ ਵਾਪਾਰੈ ਸਾਰ ਨ ਜਾਣਨੀ ਬਿਖੁ ਵਿਹਾਝਹਿ ਬਿਖੁ ਸੰਗ੍ਰਹਹਿ ਬਿਖ ਸਿਉ ਧਰਹਿ ਪਿਆਰੁ ॥ਬਾਹਰਹੁ ਪੰਡਿਤ ਸਦਾਇਦੇ ਮਨਹੁ ਮੂਰਖ ਗਾਵਾਰ ॥ਹਰਿ ਸਿਉ ਚਿਤੁ ਨ ਲਾਇਨੀ ਵਾਦੀ ਧਰਨਿ ਪਿਆਰੁ ॥ਵਾਦਾ ਕੀਆ ਕਰਨਿ ਕਹਾਣੀਆ ਕੂੜੁ ਬੋਲਿ ਕਰਹਿ ਆਹਾਰੁ ॥ਜਗ ਮਹਿ ਰਾਮ ਨਾਮੁ ਹਰਿ ਨਿਰਮਲਾ ਹੋਰੁ ਮੈਲਾ ਸਭੁ ਆਕਾਰੁ ॥ਨਾਨਕ ਨਾਮੁ ਨ ਚੇਤਨੀ ਹੋਇ ਮੈਲੇ ਮਰਹਿ ਗਵਾਰ ॥

    Manmukẖ vāpārai sār na jāṇnī bikẖ vihājẖeh bikẖ sangar¬hahi bikẖ si¬o ḏẖareh pi¬ār, Bāhrahu pandiṯ saḏā¬iḏė manhu mūrakẖ gāvār, Har si¬o cẖiṯ na lā¬inī vāḏī ḏẖaran pi¬ār, vāḏā kī¬ā karan kahāṇī¬ā kūṛ bol karahi āhār, Jag meh rām nām har nirmalā hor mailā sabẖ ākār, Nānak nām na cẖėṯnī ho¬ė mailė mareh gavār.

    The self-willed does not appreciate the excellence of trading in Truth. He deals in poison, collects poison, and is in love with poison. Outwardly, they call themselves Pundits, religious scholars, but in their minds they are foolish and ignorant. They do not focus their consciousness on the Akal Purkh; they love to engage in arguments. They speak to cause arguments, and earn their living by telling lies. In this world, only the Akal Purkh's Name is immaculate and pure. All other objects of creation are polluted. O Nanak, those who do not remember the Naam, the Name of the Akal Purkh, is polluted; they die in ignorance.
    -----Guru Amardas, Raag, AGGS, Page, 1091

    Conclusion:

    Guru Nanak in Raag Ramkali of AGGS, Page, 941 had a dialogue with Sidhas about self willed & Guru willed:

    ਮਨਮੁਖਿ ਭੂਲੈ ਜਮ ਕੀ ਕਾਣਿ ॥ ਪਰ ਘਰੁ ਜੋਹੈ ਹਾਣੇ ਹਾਣਿ ॥ ਮਨਮੁਖਿ ਭਰਮਿ ਭਵੈ ਬੇਬਾਣਿ ॥ ਵੇਮਾਰਗਿ ਮੂਸੈ ਮੰਤ੍ਰਿ ਮਸਾਣਿ ॥ ਸਬਦੁ ਨ ਚੀਨੈ ਲਵੈ ਕੁਬਾਣਿ ॥ ਨਾਨਕ ਸਾਚਿ ਰਤੇ ਸੁਖੁ ਜਾਣਿ ॥੨੬॥

    Manmukẖ bẖūlai jam kī kāṇ. Par gẖar johai hāṇė hāṇ. Manmukẖ bẖaram bẖavai bėbāṇ. vėmārag mūsai manṯar masāṇ. Sabaḏ na cẖīnai lavai kubāṇ. Nānak sācẖ raṯė sukẖ jāṇ. ||26||

    The self-willed are deluded, under the shadow of death. They look into the homes of others, and lose. The self willed are confused by doubt, wandering in the wilderness. Having lost their way, they are plundered; they chant their mantras at cremation grounds. They do not think of the Sabd; instead, they utter obscenities. O, Nanak, those who are attuned to the Truth know peace. ||26||
    ਗੁਰਮੁਖਿ ਸਾਚੇ ਕਾ ਭਉ ਪਾਵੈ ॥ ਗੁਰਮੁਖਿ ਬਾਣੀ ਅਘੜੁ ਘੜਾਵੈ ॥ ਗੁਰਮੁਖਿ ਨਿਰਮਲ ਹਰਿ ਗੁਣ ਗਾਵੈ ॥ ਗੁਰਮੁਖਿ ਪਵਿਤ੍ਰੁ ਪਰਮ ਪਦੁ ਪਾਵੈ ॥ ਗੁਰਮੁਖਿ ਰੋਮਿ ਰੋਮਿ ਹਰਿ ਧਿਆਵੈ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਾਚਿ ਸਮਾਵੈ ॥੨੭॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਬੇਦ ਬੀਚਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਤਰੀਐ ਤਾਰੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਸੁ ਸਬਦਿ ਗਿਆਨੀ ॥ ਗੁਰਮੁਖਿ ਪਰਚੈ ਅੰਤਰ ਬਿਧਿ ਜਾਨੀ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਅਲਖ ਅਪਾਰੁ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਮੁਕਤਿ ਦੁਆਰੁ ॥੨੮॥ ਗੁਰਮੁਖਿ ਅਕਥੁ ਕਥੈ ਬੀਚਾਰਿ ॥ ਗੁਰਮੁਖਿ ਜਪੀਐ ਅੰਤਰਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਜਪੀਐ ਅੰਤਰਿ ਪਿਆਰਿ ॥ ਗੁਰਮੁਖਿ ਪਾਈਐ ਸਬਦਿ ਅਚਾਰਿ ॥ ਸਬਦਿ ਭੇਦਿ ਜਾਣੈ ਜਾਣਾਈ ॥ ਨਾਨਕ ਹਉਮੈ ਜਾਲਿ ਸਮਾਈ ॥੨੯॥ ਗੁਰਮੁਖਿ ਧਰਤੀ ਸਾਚੈ ਸਾਜੀ ॥ ਤਿਸ ਮਹਿ ਓਪਤਿ ਖਪਤਿ ਸੁ ਬਾਜੀ ॥ ਗੁਰ ਕੈ ਸਬਦਿ ਰਪੈ ਰੰਗੁ ਲਾਇ ॥ ਸਾਚਿ ਰਤਉ ਪਤਿ ਸਿਉ ਘਰਿ ਜਾਇ ॥ ਸਾਚ ਸਬਦ ਬਿਨੁ ਪਤਿ ਨਹੀ ਪਾਵੈ ॥ ਨਾਨਕ ਬਿਨੁ ਨਾਵੈ ਕਿਉ ਸਾਚਿ ਸਮਾਵੈ ॥੩੦॥ ਗੁਰਮੁਖਿ ਅਸਟ ਸਿਧੀ ਸਭਿ ਬੁਧੀ ॥ ਗੁਰਮੁਖਿ ਭਵਜਲੁ ਤਰੀਐ ਸਚ ਸੁਧੀ ॥ ਗੁਰਮੁਖਿ ਸਰ ਅਪਸਰ ਬਿਧਿ ਜਾਣੈ ॥ ਗੁਰਮੁਖਿ ਪਰਵਿਰਤਿ ਨਰਵਿਰਤਿ ਪਛਾਣੈ ॥ ਗੁਰਮੁਖਿ ਤਾਰੇ ਪਾਰਿ ਉਤਾਰੇ ॥ ਨਾਨਕ ਗੁਰਮੁਖਿ ਸਬਦਿ ਨਿਸਤਾਰੇ ॥੩੧॥

    Gurmukẖ sācẖė kā bẖa­o pāvai. Gurmukẖ baṇī agẖaṛ gẖaṛāvai. Gurmukẖ nirmal har guṇ gāvai. Gurmukẖ paviṯar param paḏ pāvai. Gurmukẖ rom rom har ḏẖi­āvai.Nānak gurmukẖ sācẖ samāvai. ||27|| Gurmukẖ parcẖai bėḏ bīcẖārī. Gurmukẖ parcẖai ṯarī­ai ṯārī. Gurmukẖ parcẖai so sabaḏ gi­ānī. Gurmukẖ parcẖai anṯar biḏẖ jānī. Gurmukẖ pā­ī­ai alakẖ apār. Nānak gurmukẖ mukaṯ ḏu­ār. ||28|| Gurmukẖ akath kathai bīcẖār. Gurmukẖ nibhai saparvār. Gurmukẖ japī­ai anṯar pi­ār. Gurmukẖ pā­ī­ai sabaḏ acẖār. Sabaḏ bẖėḏ jāṇai jāṇā­ī. Nānak ha­umai jāl samā­ī. ||29|| Gurmukẖ ḏẖarṯī sācẖai sājī. Ŧis meh opaṯ kẖapaṯ so bājī. Gur kai sabaḏ rapai rang lā­ė. Sācẖ raṯa­o paṯ si­o gẖar jā­ė. Sācẖ sabaḏ bin paṯ nahī pāvai. Nānak bin nāvai ki­o sācẖ samāvai. ||30|| Gurmukẖ asat siḏẖī sabẖ buḏẖī. Gurmukẖ bẖavjal ṯarī­ai sacẖ suḏẖī. Gurmukẖ sar apsar biḏẖ jāṇai. Gurmukẖ parviraṯ narviraṯ pacẖẖāṇai.
    Gurmukẖ ṯārė pār uṯārė. Nānak gurmukẖ sabaḏ nisṯārė. ||31||


    The Guru willed lives in the Fear the True Akal Purkh and through the Word of the Guru's Bani, refines the unrefined. The Guru willed sings the immaculate, Glorious Praises of the Akal Purkh. The Guru willed attains the supreme, sanctified status. The Guru willed meditates on the Akal Purkh with every hair of his body. O, Nanak, the Guru willed merges in Truth. ||27|| The Guru willed is pleasing to the True Guru; this is contemplation on the Vedas. Pleasing the True Guru, the Guru willed is carried across. Pleasing the True Guru, the Guru willed receives the spiritual wisdom of the Sabd. Pleasing the True Guru, the Guru willed comes to know the path within. The Guru willed attains the unseen and infinite God. O, Nanak, the Guru willed finds the door of liberation. ||28|| The Guru willed speaks the unspoken wisdom. In the midst of his family, the Guru willed lives a spiritual life, and lovingly meditates deep within. The Guru willed obtains the Sabd, and righteous conduct. He knows the mystery of the Sabd, and inspires others to know it. O, Nanak, burning away his ego, he merges in the Akal Purkh. ||29|| The True Creator fashioned the earth for the sake of the Guru willed. There, he set in motion the play of creation and destruction. One who is filled with the Word of the Guru's Sabd enshrines love for the Akal Purkh. Attuned to the Truth, he goes to his home with honor. Without the True Word of the Sabd, no one receives honor. O, Nanak, without the Name, how can one be absorbed in Truth? ||30|| The Guru willed obtains the eight miraculous spiritual powers, and all wisdom. The Guru willed crosses over the terrifying world-ocean, and obtains true understanding. The Guru willed knows the ways of truth and untruth. The Guru willed knows worldliness and renunciation. The Guru willed crosses over, and carries others across as well. O, Nanak, the Guru willed is emancipated through the Sabd. ||31||
    Cordially,

    Virinder

    PS; I have no idea how this article came this way.​
     
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