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Guru Granth Sahib
Composition, Arrangement & Layout
ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
Ashtpadiyan (53-71)
Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
Bhagat Bani (91-93)
ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
Ashtpadiyan (110-129)
Ashtpadi (129-130)
Ashtpadiyan (130-133)
Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
Ashtpadiyan (235-242)
Chhant (242-249)
Baavan Akhari (250-262)
Sukhmani (262-296)
Thittee (296-300)
Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
Aasaavaree (409-411)
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Patee (432-435)
Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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<blockquote data-quote="Harjas Kaur Khalsa" data-source="post: 78007" data-attributes="member: 2125"><p></p><p></p><p><strong>First</strong></p><p>All 10 Masters are one Jyot. There is nothing which one did which contradicts another. </p><p> </p><p>Guru was not<em> made aware</em> of the importance of Self-defense for Sikhs. If Guru did not have the nirgun and sargun knowledge of past-present and future through being united with Timeless Lord, He could not be Guru. All forms of Guru are one and acting in Perfect Wisdom. If you don't agree with this, it explains why you don't believe in Gur-deeksha or implanting of Shabad within the consciousness of chela to open the energy centers which lead to liberation. But this is what Gurbani teaches.</p><p></p><p style="margin-left: 20px"><span style="color: DarkRed">ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">gur pourree baerree guroo gur thulehaa har naao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord's Name.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed"></span></p> <p style="margin-left: 20px"><span style="color: DarkRed">ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkRed">gur sar saagar bohithho gur theerathh dhareeaao ||</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River.</span></p> <p style="margin-left: 20px"><span style="color: DarkRed">~SGGS Ji p. 17</span></p><p></p><p><strong>Second</strong></p><p><strong></strong></p><p> You're claiming <em>conversion</em> started from Guru Nanak Dev Ji by His <em>enlightening</em> people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving <u>Charan Pahul</u>, which is deeksha. Khande Ki Pahul is still deeksha, it is still when Guru implants the Naam Vaheguru Gurmantara with the pranayam of every breath. It has only changed the form of deeksha. The shabad-Jyot which is implanted by Guruji is still the same. </p><p></p><p>Why did Guru take 11 forms? Guru is Perfect Wisdom. Why did Guru change the initiation from Charan Pahul to Khande Ki Pahul? Why did the One Guru write Siri Guru Granth Sahib Ji and also Dasam Granth Bani Ji? Why did Guru establish Gurgaddhi with Siri Guru Granth Sahib Ji alone? All these are hukam from the Perfect Wisdom of Guru. When someone implies Guru is an ordinary human being who makes mistakes, or has to be <em>made aware</em>, it implies Guruji is not aware. This is not possible. Guru has given us the gospel of the saint and the gospel of the soldier. Since the Gurgaddhi is passed to the Siri Guru Granth Sahib Ji Maharaaj, the work is completed. And the final form of Gur-deeksha in this Kalyug is Satguru Nanak Dev Ji's Khande Ki Pahul.</p><p></p><p></p><p><em><p style="margin-left: 20px"><strong>If</strong> Guru is united to Timeless Lord</p></em></p><p style="margin-left: 20px"><em><strong>and</strong> Timeless Lord is outside the limits of time and space</p></em></p><p style="margin-left: 20px"><em><strong>Then</strong> Guruji's consciousness is outside the limits of time and space. This means Guruji is all-knowing because He is merged in Timeless Lord.</p><p></em></p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹ ਬਤਾਯੋ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Tin eh kal mo dharam(u) chalaayo|| Sabh saadhan ko raah(u) bataayo||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Guru Nanak spread Dharma in the Iron age and put the seekers on the path. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹੀ ਪਾਪ ਸੰਤਾਏ ॥੫॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Jo taan ke maarag maih aae|| Te kab-hoon nahoo paap santaae||5||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Those who followed the path propagated by him, were never harmed by the vices.5. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Je je panth tavan ke pare|| Paap taap tin ke Prabh hare||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">All those who came within his fold, they were absolved of all their sins and troubles, </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Dookh bhookh kab-hoon na santaae|| Jaal kaal ke booch na aae||6||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Their sorrows, their wants were vanished and even their transmigration came to and end.6.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Naanak Angad ko bap(u) dharaa|| Dharam prachar eh jag mo karaa||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Nanak transformed himself to Angad and spread Dharma in the world. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Amardaas pun(i) naam(u) kahaayo|| Jan doopak te doop jagaayo||7||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">He was called Amar Das in the next transformation, a lamp was lit from the lamp.7. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜਬ ਬਰਦਾਨ ਸਮੈ ਵਹੁ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Jah bardaan samai vahu aavaa|| Raamdaas tab Guroo kahaavaa||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">When the opportune time came for the boon, then the Guru was called Ram Das. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਤਿਹ ਬਰਦਾਨ ਪੁਰਾਤਨ ਦੀਆ ॥ ਅਮਰਦਾਸ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Tih bardaan puraatan dooaa|| Amardaas surpur(i) mag(u) looaa||8||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The old boon was bestowed upon him, when Amar Das departed for the heavens.8. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Sroo Naanak Angad(i) kar(i) maanaa|| Amardaas Angad pahichaanaa||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Sri Nanak was recognized in Angad, and Angad in Amar Das. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨਿ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Amardaas Raamdaas kahaayo|| Saadhan(i) lakhaa moo?h nah(i) paayo||9||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Amar Das was called Ram Das, only the saints know it and the fools did not.9.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Bhinn Bhinn sabh-hoon kar jaanaa|| Ek roop kin-hoon pahichaanaa||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The people on the whole considered them as separate ones, but there were few who recognized them as one and the same.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Jin jaanaa tin hoo sidh paaoo|| Bin samjhe sidh haath(i) na aaoo||10||</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">~Sri Dasam Granth Sahib Ji p. 130</span></p><p></p><p><strong>Third</strong></p><p></p><p>This means Guruji had design and intention for what was accomplished in human history. And this is without question. If Guru's consciousness has not pierced the Maya, than why do we read His bani? Because Guru has surpassed even the Maya. Guru is our boat to sail across the ocean of delusion. So there is no question, we cannot read the history relating to Guru as we would an ordinary human being. We cannot assume Guru was clueless and decided since Mughals were waging war that now (and for this time in history only) he must create an Army. Guru created the Khalsa which is sant-sipahi for the Kalyug. That was His entire mission in the 11 forms.</p><p></p><p></p><p style="margin-left: 20px"><span style="color: Blue">ਨਾਦ ਬਿੰਦ ਕੀ ਸੁਰਤਿ ਸਮਾਇ ॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">naadh bindh kee surath samaae ||</span></p> <p style="margin-left: 20px"><span style="color: Blue">One who merges into the knowledge of the Lord as absolute and related,</span></p> <p style="margin-left: 20px"><span style="color: Blue"></span></p> <p style="margin-left: 20px"><span style="color: Blue">ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇ ॥੨॥ </span></p> <p style="margin-left: 20px"><span style="color: Blue">sathigur saev param padh paae ||2||</span></p> <p style="margin-left: 20px"><span style="color: Blue">serves the True Guru and obtains the supreme status. ||2||</span></p> <p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 352</span></p><p></p><p><strong>Fourth</strong></p><p></p><p>You said Guru Nanak Dev Ji started <em>enlightening</em> people. By what process did this occur? Enlightenment which comes from the Guru's Shabad-Jyot<em> does not</em> get imparted to a chela by reading. The obscurations of consciousness must be removed for the 9 gates to open. The vital prana can't ascend and pierce the chakras to unlock the tenth gate unless the Shabad-Jyot in the Naam Gurmanatara is vibrating in every hair and within. Thus a metaphysical process must be initiated for this to occur. The initiation is Naam Drirh, and the practice is Sass Giras Simran of pranayam Naam abiyaas. </p><p></p><p></p><p><span style="color: Blue"><p style="margin-left: 20px">ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">oulattath pavan chakr khatt bhaedhae surath sunn anaraagee ||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord.</p></span></p><p style="margin-left: 20px"><span style="color: Blue"></p></span></p><p style="margin-left: 20px"><span style="color: Blue">ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">aavai n jaae marai n jeevai thaas khoj bairaagee ||1||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1||</p></span></p><p style="margin-left: 20px"><span style="color: Blue"></p></span></p><p style="margin-left: 20px"><span style="color: Blue">ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">maerae man man hee oulatt samaanaa ||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">My mind has turned away from the world, and is absorbed in the Mind of God.</p></span></p><p style="margin-left: 20px"><span style="color: Blue"></p></span></p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">gur parasaadh akal bhee avarai naathar thhaa baegaanaa ||1|| rehaao ||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">By Guru's Grace, my understanding has been changed; otherwise, I was totally ignorant. ||1||Pause||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 333</p></span></p><p style="margin-left: 20px"><span style="color: Blue"></p><p></span></p><p><strong>Fifth</strong></p><p></p><p>To obtain enlightenment from the Guru requires receptivity which comes through practice of attunement, which comes through japping the word-Mantara which is an energy vibration to cleanse the mental consciousness and spiritual blockages. The word-seed which contains the Shabad-Jyot of Guru has the sound vibration like <em>Spho Ta</em> sound current Of Guru's Shabad which has the shakti to pierce through the chakras and open the gates.</p><p></p><p></p><p><span style="color: Blue"><p style="margin-left: 20px">ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">maerae meeth guradhaev mo ko raam naam paragaas ||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord. </p></span></p><p style="margin-left: 20px"><span style="color: Blue"></p></span></p><p style="margin-left: 20px"><span style="color: Blue">ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ </p></span></p><p style="margin-left: 20px"><span style="color: Blue">guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao ||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause||</p></span></p><p style="margin-left: 20px"><span style="color: Blue">~SGGS Ji p. 10</p><p></span></p><p></p><p></p><p></p><p><strong>Sixth</strong></p><p></p><p>You seem to be talking about history and politics. What has this to do with creating a Singh or a Singhni? If all 11 forms of Guru are one Jyot, why are you implying that one did one thing, and another did another thing? <em>The One</em> acted according to Perfect Wisdom and Perfect Design. Amrit is not some historical aberration. Rehit is not some political need for discipline of troops. It is the same Guru. It is the same Gurumantara. It is the same requirement of sadhan spiritual discipline which is Hukam of Gurui. The spiritual discipline of the Guru's Khalsa is the<em> Sikh dharam</em> which is the conceptual counterpart of <em>Karam</em>. There can be no Karam without Dharam, it is a relational concept. Dharam is the sadhan prescription for cleansing the Karam. That is hukam of Guru.</p><p> </p><p></p><p style="margin-left: 20px"><span style="color: DarkGreen">ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">satijugi satigur vaasadayv vavaa visanaa naamu japaavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">duaapari satigur haree krisan haahaa hari hari naamu japaavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">taytay satigur raam jee raaraa raam japay sukhu paavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">kalijugi naanak gur gobind gagaa gobind naamu alaavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">chaaray jaagay chahu jugee panchaain vichi jaai samaavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ । </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">chaaro achhar iku kari vaahaguroo japu mantr japaavai|</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">When joining four letters Vahiguru is remembered, </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen"></span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥ </span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">The jiv merges again in its origin.</span></p> <p style="margin-left: 20px"><span style="color: DarkGreen">Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji</span></p><p></p><p></p><p></p><p><strong>Seventh</strong></p><p></p><p>Deeksha is never mandatory. It is free choice. This human body has been given to you. This is your chance to meet God. Until you adopt the Guru as your Master and receive from Guru the seed-Shabad to initiate activation of your spiritual centers, you cannot obtain enlightenment. This is ancient Indic wisdom. You mention the words,<em> "historical facts."</em> Yet you provide no source or history, only your own assertion. Please investigate the history of<em> Guru-chela relationship</em> which is ancient Indic tradition. </p><p></p><p>Your historical facts need a little updating:</p><p></p><p></p><p></p><p><strong>Eighth</strong></p><p></p><p>The first proof is Bhai Nand Lal Ji is recognized by the Panth as a<em> brahmgiani.</em> It is <u>impossible</u> for him to have achieved this stage of spiritual development <u>without</u> the Guru. In order for this process to be <em>activated</em> it is required that the chela have his energy centers opened, his gates unlocked by the Naam Gurmantara and the deeksha of receiving the shabad-Jyot of the Guru. Can you please provide me proof where Bhai Nan Lal Ji and Bhai Kannaya Ji<strong><em> did not have</em></strong> <u>amrit deeksha</u> other than your opinion or other people say? This is a non-fact. </p><p></p><p>Whether the Panth has available a written record of every person who ever received amrit from Satguru is not even feasible. How could brahmgiani and sant become brahmgiani and sant without the initiation of a process which is capable of <em>transforming </em>them into brahmgianai and sant? They did not make themselves brahmgyani and sant. They needed a Satguru and chela discipleship for this to ever have taken place. The evidence that they had opened the dasam duar and become brahmgyani and sant is the proof! But to say they did not have amrit is to say that we can liberate ourselves without a Guru or commitment to Guruji's hukam. And that is impossible. We cannot enlighten ourselves by our own efforts. </p><p></p><p></p><p></p><p></p><p><strong>Ninth</strong></p><p></p><p>Those who walk the path of Guru Nanak Dev Ji (and all 11 forms are Guru Nanak) without taking amrit are not the Guru's chelas. They are not in allegiance to the Guru's Rehit. They have not received the transmission of the Naam Gurmantara. They have not been implanted with the shabad-jyot to activate and unlock the subtle energy centers and thus open the dasam duar to obtain mukti. So, while I accept they are Sikhs, as believer's, they are without marriage bond of loyalty and commitment to follow the path of Guru Nanak. </p><p></p><p>They are no different from any other human being. While someone of another faith may be good, and holy, and inspiring and heroic,<strong> it is not our personal qualities which give us mukti. </strong> Gurbani is very clear on that. It is not we who activate this process by our own efforts. <strong>No matter how inspirational any human being is, only Guruji is the deliverer in the Kalyug. </strong> And the path to liberation is the Naam which is received from Guru in the Guru Panj Piare after commiting to obey Guruji's hukam and live the sadhan prescription of Sikh dharam to counteract the panj dhoots, the duality, the haumai, the obscurations and defilements which result from our karam. This is Guruji's path of salvation. No one can be said to be walking Guruji's path who doesn't walk the path described by Guruji's hukam.</p><p></p><p></p><p></p><p>If Antonia Ji has chosen her new faith in Sikhism, this is wonderful. But the important question is did Guru choose you? And it is the <strong><em>exchange of promises</em></strong>, as in spiritual marriage, the chela makes a vow and bond to Guru and Guru makes a vow and bond with chela which is the real conversion to Sikhi. And this marriage vow which binds Guru and chela together is not someone's opinion, not someone's kalpa of wishful thinking, which is the actual commitment to Guru!</p><p></p><p><strong>Tenth</strong></p><p></p><p>Never was there disagreement on her CHOICE to receive Gur-deeksha in amrit sinchaar. <strong>But just naming herself Kaur will not make her the Guru's Kaur. To become the Guru's Kaur she must make a COMMITMENT to Guru and receive amrit.</strong>It was asserted by Namjap Ji that simply wearing panj kakkars, as extensively stated by people, will make a person amritdhari. <strong> While a person can name himself whatever he likes, no one has the <strong>power</strong> to make oneself the Guru's Singh or Singhni. </strong> Because it is not by our own power that we activate the spiritual process. Only an <em>amritdhari </em>is a Singh or Kaur. Only an amritdhari is a member of the Khalsa.</p><p></p><p></p><p></p><p>What transpires in the Punjab has no relevance to the question of whether or not a person needs amrit to become a Singh/Singhni and have Gur-deeksha. You say the Rehit Maryada has nothing to say in this context. And you accuse that hypocrites have taken over the SGPC and Akal Takht thus invalidating the authority of Guruji's sargun saroop in Guru Khalsa Panth to make decisions regarding temporal affairs of Guruji's Sikhs.</p><p></p><p></p><p>One must question, since you are basically saying you don't<em> recognize the authority</em> of Akal Takht or the SGPC Sikh Rehit Maryada in this matter of naming ceremony, clarifying who is Singh/Singhni, or the necessity for amrit. And the only point of debate you offer is accusation that <em>"hypocrites" </em>have taken over the institutions to come between you and Guruji.</p><p></p><p><strong>Twelfth</strong></p><p></p><p>If you don't accept Guru Panth, Guru Panj Piare, sovereignty of Akal Takht Sahib Ji, validity of Rehit Maryada, then acknowledge that openly. Historical sources are meaningless to decide this case. Whose version of history should we accept as authoritative? Nirmala? Udasi? Sanatan Nihang? </p><p></p><p>The Guru Khalsa Panth has accepted the Khande Ki Pahul of Guru. And the Guru Khalsa Panth has accepted Rehit Maryada. While not every Jatha accepts every point of every Rehit Maryada, all are agreed that a Khalsa must follow a Rehit Maryada. I follow the Rehit Maryada of the Panj Piare who I received amrit from. The Panj Piare are not "hypocrites" as you allege. This is not possible. Panj Piare are Guruji's own form and what they say is Guruji's hukam. This is not hypocrisy.</p></blockquote><p></p>
[QUOTE="Harjas Kaur Khalsa, post: 78007, member: 2125"] [COLOR="DarkRed"][I][/I][/COLOR] [B]First[/B] All 10 Masters are one Jyot. There is nothing which one did which contradicts another. Guru was not[I] made aware[/I] of the importance of Self-defense for Sikhs. If Guru did not have the nirgun and sargun knowledge of past-present and future through being united with Timeless Lord, He could not be Guru. All forms of Guru are one and acting in Perfect Wisdom. If you don't agree with this, it explains why you don't believe in Gur-deeksha or implanting of Shabad within the consciousness of chela to open the energy centers which lead to liberation. But this is what Gurbani teaches. [INDENT][COLOR="DarkRed"]ਗੁਰੁ ਪਉੜੀ ਬੇੜੀ ਗੁਰੂ ਗੁਰੁ ਤੁਲਹਾ ਹਰਿ ਨਾਉ ॥ gur pourree baerree guroo gur thulehaa har naao || The Guru is the Ladder, the Guru is the Boat, and the Guru is the Raft to take me to the Lord's Name. ਗੁਰੁ ਸਰੁ ਸਾਗਰੁ ਬੋਹਿਥੋ ਗੁਰੁ ਤੀਰਥੁ ਦਰੀਆਉ ॥ gur sar saagar bohithho gur theerathh dhareeaao || The Guru is the Boat to carry me across the world-ocean; the Guru is the Sacred Shrine of Pilgrimage, the Guru is the Holy River. ~SGGS Ji p. 17[/COLOR][/INDENT] [B]Second [/B] You're claiming [I]conversion[/I] started from Guru Nanak Dev Ji by His [I]enlightening[/I] people. Yet Guru Nanak Dev Ji, as a Guru, within an Indic tradition of Guru-chela relationships and a Master Jogi was giving [U]Charan Pahul[/U], which is deeksha. Khande Ki Pahul is still deeksha, it is still when Guru implants the Naam Vaheguru Gurmantara with the pranayam of every breath. It has only changed the form of deeksha. The shabad-Jyot which is implanted by Guruji is still the same. Why did Guru take 11 forms? Guru is Perfect Wisdom. Why did Guru change the initiation from Charan Pahul to Khande Ki Pahul? Why did the One Guru write Siri Guru Granth Sahib Ji and also Dasam Granth Bani Ji? Why did Guru establish Gurgaddhi with Siri Guru Granth Sahib Ji alone? All these are hukam from the Perfect Wisdom of Guru. When someone implies Guru is an ordinary human being who makes mistakes, or has to be [I]made aware[/I], it implies Guruji is not aware. This is not possible. Guru has given us the gospel of the saint and the gospel of the soldier. Since the Gurgaddhi is passed to the Siri Guru Granth Sahib Ji Maharaaj, the work is completed. And the final form of Gur-deeksha in this Kalyug is Satguru Nanak Dev Ji's Khande Ki Pahul. [I][INDENT][B]If[/B] Guru is united to Timeless Lord [B]and[/B] Timeless Lord is outside the limits of time and space [B]Then[/B] Guruji's consciousness is outside the limits of time and space. This means Guruji is all-knowing because He is merged in Timeless Lord.[/INDENT][/I] [INDENT][COLOR="DarkGreen"]ਤਿਨ ਇਹ ਕਲ ਮੋ ਧਰਮੁ ਚਲਾਯੋ ॥ ਸਭ ਸਾਧਨ ਕੋ ਰਾਹ ਬਤਾਯੋ ॥ Tin eh kal mo dharam(u) chalaayo|| Sabh saadhan ko raah(u) bataayo|| Guru Nanak spread Dharma in the Iron age and put the seekers on the path. ਜੋ ਤਾਂ ਕੇ ਮਾਰਗ ਮਹਿ ਆਏ ॥ ਤੇ ਕਬਹੂੰ ਨਹੀ ਪਾਪ ਸੰਤਾਏ ॥੫॥ Jo taan ke maarag maih aae|| Te kab-hoon nahoo paap santaae||5|| Those who followed the path propagated by him, were never harmed by the vices.5. ਜੇ ਜੇ ਪੰਥ ਤਵਨ ਕੇ ਪਰੇ ॥ ਪਾਪ ਤਾਪ ਤਿਨ ਕੇ ਪ੍ਰਭ ਹਰੇ ॥ Je je panth tavan ke pare|| Paap taap tin ke Prabh hare|| All those who came within his fold, they were absolved of all their sins and troubles, ਦੂਖ ਭੂਖ ਕਬਹੂੰ ਨ ਸੰਤਾਏ ॥ ਜਾਲ ਕਾਲ ਕੇ ਬੀਚ ਨ ਆਏ ॥੬॥ Dookh bhookh kab-hoon na santaae|| Jaal kaal ke booch na aae||6|| Their sorrows, their wants were vanished and even their transmigration came to and end.6. ਨਾਨਕ ਅੰਗਦ ਕੋ ਬਪੁ ਧਰਾ ॥ ਧਰਮ ਪ੍ਰਚੁਰ ਇਹ ਜਗ ਮੋ ਕਰਾ ॥ Naanak Angad ko bap(u) dharaa|| Dharam prachar eh jag mo karaa|| Nanak transformed himself to Angad and spread Dharma in the world. ਅਮਰਦਾਸ ਪੁਨਿ ਨਾਮੁ ਕਹਾਯੋ ॥ ਜਨ ਦੀਪਕ ਤੇ ਦੀਪ ਜਗਾਯੋ ॥੭॥ Amardaas pun(i) naam(u) kahaayo|| Jan doopak te doop jagaayo||7|| He was called Amar Das in the next transformation, a lamp was lit from the lamp.7. ਜਬ ਬਰਦਾਨ ਸਮੈ ਵਹੁ ਆਵਾ ॥ ਰਾਮਦਾਸ ਤਬ ਗੁਰੂ ਕਹਾਵਾ ॥ Jah bardaan samai vahu aavaa|| Raamdaas tab Guroo kahaavaa|| When the opportune time came for the boon, then the Guru was called Ram Das. ਤਿਹ ਬਰਦਾਨ ਪੁਰਾਤਨ ਦੀਆ ॥ ਅਮਰਦਾਸ ਸੁਰਪੁਰਿ ਮਗੁ ਲੀਆ ॥੮॥ Tih bardaan puraatan dooaa|| Amardaas surpur(i) mag(u) looaa||8|| The old boon was bestowed upon him, when Amar Das departed for the heavens.8. ਸ੍ਰੀ ਨਾਨਕ ਅੰਗਦਿ ਕਰਿ ਮਾਨਾ ॥ ਅਮਰਦਾਸ ਅੰਗਦ ਪਹਿਚਾਨਾ ॥ Sroo Naanak Angad(i) kar(i) maanaa|| Amardaas Angad pahichaanaa|| Sri Nanak was recognized in Angad, and Angad in Amar Das. ਅਮਰਦਾਸ ਰਾਮਦਾਸ ਕਹਾਯੋ ॥ ਸਾਧਨਿ ਲਖਾ ਮੂੜ੍ਹ ਨਹਿ ਪਾਯੋ ॥੯॥ Amardaas Raamdaas kahaayo|| Saadhan(i) lakhaa moo?h nah(i) paayo||9|| Amar Das was called Ram Das, only the saints know it and the fools did not.9. ਭਿੰਨ ਭਿੰਨ ਸਭਹੂੰ ਕਰ ਜਾਨਾ ॥ ਏਕ ਰੂਪ ਕਿਨਹੂੰ ਪਹਿਚਾਨਾ ॥ Bhinn Bhinn sabh-hoon kar jaanaa|| Ek roop kin-hoon pahichaanaa|| The people on the whole considered them as separate ones, but there were few who recognized them as one and the same. ਜਿਨ ਜਾਨਾ ਤਿਨ ਹੀ ਸਿਧ ਪਾਈ ॥ ਬਿਨ ਸਮਝੇ ਸਿਧ ਹਾਥਿ ਨ ਆਈ ॥੧੦॥ Jin jaanaa tin hoo sidh paaoo|| Bin samjhe sidh haath(i) na aaoo||10|| Those who recognized them as One, they were successful on the spiritual plane. Without recognition there was no success.10. ~Sri Dasam Granth Sahib Ji p. 130[/COLOR][/INDENT] [B]Third[/B] This means Guruji had design and intention for what was accomplished in human history. And this is without question. If Guru's consciousness has not pierced the Maya, than why do we read His bani? Because Guru has surpassed even the Maya. Guru is our boat to sail across the ocean of delusion. So there is no question, we cannot read the history relating to Guru as we would an ordinary human being. We cannot assume Guru was clueless and decided since Mughals were waging war that now (and for this time in history only) he must create an Army. Guru created the Khalsa which is sant-sipahi for the Kalyug. That was His entire mission in the 11 forms. [INDENT][COLOR="Blue"]ਨਾਦ ਬਿੰਦ ਕੀ ਸੁਰਤਿ ਸਮਾਇ ॥ naadh bindh kee surath samaae || One who merges into the knowledge of the Lord as absolute and related, ਸਤਿਗੁਰੁ ਸੇਵਿ ਪਰਮ ਪਦੁ ਪਾਇ ॥੨॥ sathigur saev param padh paae ||2|| serves the True Guru and obtains the supreme status. ||2|| ~SGGS Ji p. 352[/COLOR][/INDENT] [B]Fourth[/B] You said Guru Nanak Dev Ji started [I]enlightening[/I] people. By what process did this occur? Enlightenment which comes from the Guru's Shabad-Jyot[I] does not[/I] get imparted to a chela by reading. The obscurations of consciousness must be removed for the 9 gates to open. The vital prana can't ascend and pierce the chakras to unlock the tenth gate unless the Shabad-Jyot in the Naam Gurmanatara is vibrating in every hair and within. Thus a metaphysical process must be initiated for this to occur. The initiation is Naam Drirh, and the practice is Sass Giras Simran of pranayam Naam abiyaas. [COLOR="Blue"][INDENT]ਉਲਟਤ ਪਵਨ ਚਕ੍ਰ ਖਟੁ ਭੇਦੇ ਸੁਰਤਿ ਸੁੰਨ ਅਨਰਾਗੀ ॥ oulattath pavan chakr khatt bhaedhae surath sunn anaraagee || I turned my breath inwards, and pierced through the six chakras of the body, and my awareness was centered on the Primal Void of the Absolute Lord. ਆਵੈ ਨ ਜਾਇ ਮਰੈ ਨ ਜੀਵੈ ਤਾਸੁ ਖੋਜੁ ਬੈਰਾਗੀ ॥੧॥ aavai n jaae marai n jeevai thaas khoj bairaagee ||1|| Search for the One who does not come or go, who does not die and is not born, O renunciate. ||1|| ਮੇਰੇ ਮਨ ਮਨ ਹੀ ਉਲਟਿ ਸਮਾਨਾ ॥ maerae man man hee oulatt samaanaa || My mind has turned away from the world, and is absorbed in the Mind of God. ਗੁਰ ਪਰਸਾਦਿ ਅਕਲਿ ਭਈ ਅਵਰੈ ਨਾਤਰੁ ਥਾ ਬੇਗਾਨਾ ॥੧॥ ਰਹਾਉ ॥ gur parasaadh akal bhee avarai naathar thhaa baegaanaa ||1|| rehaao || By Guru's Grace, my understanding has been changed; otherwise, I was totally ignorant. ||1||Pause|| ~SGGS Ji p. 333 [/INDENT][/COLOR] [B]Fifth[/B] To obtain enlightenment from the Guru requires receptivity which comes through practice of attunement, which comes through japping the word-Mantara which is an energy vibration to cleanse the mental consciousness and spiritual blockages. The word-seed which contains the Shabad-Jyot of Guru has the sound vibration like [I]Spho Ta[/I] sound current Of Guru's Shabad which has the shakti to pierce through the chakras and open the gates. [COLOR="Blue"][INDENT]ਮੇਰੇ ਮੀਤ ਗੁਰਦੇਵ ਮੋ ਕਉ ਰਾਮ ਨਾਮੁ ਪਰਗਾਸਿ ॥ maerae meeth guradhaev mo ko raam naam paragaas || O my Best Friend, O Divine Guru, please enlighten me with the Name of the Lord. ਗੁਰਮਤਿ ਨਾਮੁ ਮੇਰਾ ਪ੍ਰਾਨ ਸਖਾਈ ਹਰਿ ਕੀਰਤਿ ਹਮਰੀ ਰਹਰਾਸਿ ॥੧॥ ਰਹਾਉ ॥ guramath naam maeraa praan sakhaaee har keerath hamaree reharaas ||1|| rehaao || Through the Guru's Teachings, the Naam is my breath of life. The Kirtan of the Lord's Praise is my life's occupation. ||1||Pause|| ~SGGS Ji p. 10[/INDENT][/COLOR] [I][COLOR="DarkRed"][/COLOR][/I] [B]Sixth[/B] You seem to be talking about history and politics. What has this to do with creating a Singh or a Singhni? If all 11 forms of Guru are one Jyot, why are you implying that one did one thing, and another did another thing? [I]The One[/I] acted according to Perfect Wisdom and Perfect Design. Amrit is not some historical aberration. Rehit is not some political need for discipline of troops. It is the same Guru. It is the same Gurumantara. It is the same requirement of sadhan spiritual discipline which is Hukam of Gurui. The spiritual discipline of the Guru's Khalsa is the[I] Sikh dharam[/I] which is the conceptual counterpart of [I]Karam[/I]. There can be no Karam without Dharam, it is a relational concept. Dharam is the sadhan prescription for cleansing the Karam. That is hukam of Guru. [INDENT][COLOR="DarkGreen"]ਸਤਿਜੁਗਿ ਸਤਿਗੁਰ ਵਾਸਦੇਵ ਵਵਾ ਵਿਸਨਾ ਨਾਮੁ ਜਪਾਵੈ । satijugi satigur vaasadayv vavaa visanaa naamu japaavai| In Satyug, Visnu in the form of Vasudev is said to have incarnated and ‘V’ Of Vahiguru reminds of Visnu. ਦੁਆਪਰਿ ਸਤਿਗੁਰ ਹਰੀ ਕ੍ਰਿਸਨ ਹਾਹਾ ਹਰਿ ਹਰਿ ਨਾਮੁ ਜਪਾਵੈ । duaapari satigur haree krisan haahaa hari hari naamu japaavai| The true Guru of dvapar is said to be Harikrsna and ‘H’ of Vahiguru reminds of Hari. ਤੇਤੇ ਸਤਿਗੁਰ ਰਾਮ ਜੀ ਰਾਰਾ ਰਾਮ ਜਪੇ ਸੁਖੁ ਪਾਵੈ । taytay satigur raam jee raaraa raam japay sukhu paavai| In the the treta was Ram and ‘R’ of Vahiguru tells that rembering Ram will produce joy and happiness. ਕਲਿਜੁਗਿ ਨਾਨਕ ਗੁਰ ਗੋਬਿੰਦ ਗਗਾ ਗੋਬਿੰਦ ਨਾਮੁ ਅਲਾਵੈ । kalijugi naanak gur gobind gagaa gobind naamu alaavai| In kalijug, Gobind is in the form of Nanak and ‘G’ of Vahiguru gets Govind recited. ਚਾਰੇ ਜਾਗੇ ਚਹੁ ਜੁਗੀ ਪੰਚਾਇਣ ਵਿਚਿ ਜਾਇ ਸਮਾਵੈ । chaaray jaagay chahu jugee panchaain vichi jaai samaavai| The recitations o f all the four ages subsume in Panchayan i.e. in the soul of the common man. ਚਾਰੋ ਅਛਰ ਇਕੁ ਕਰਿ ਵਾਹਗੁਰੂ ਜਪੁ ਮੰਤ੍ਰ ਜਪਾਵੈ । chaaro achhar iku kari vaahaguroo japu mantr japaavai| When joining four letters Vahiguru is remembered, ਜਹਾ ਤੇ ਉਪਜਿਆ ਫਿਰਿ ਤਹਾ ਸਮਾਵੈ ॥੪੯॥੧॥ jahaa tay upajiaa dhiri tahaa samaavai ॥49॥1॥ The jiv merges again in its origin. Vaar 1 Pauri 49 of Vaaran Bhai Gurdas Ji[/COLOR][/INDENT] [B]Seventh[/B] Deeksha is never mandatory. It is free choice. This human body has been given to you. This is your chance to meet God. Until you adopt the Guru as your Master and receive from Guru the seed-Shabad to initiate activation of your spiritual centers, you cannot obtain enlightenment. This is ancient Indic wisdom. You mention the words,[I] "historical facts."[/I] Yet you provide no source or history, only your own assertion. Please investigate the history of[I] Guru-chela relationship[/I] which is ancient Indic tradition. Your historical facts need a little updating: [I][/I] [B]Eighth[/B] The first proof is Bhai Nand Lal Ji is recognized by the Panth as a[I] brahmgiani.[/I] It is [U]impossible[/U] for him to have achieved this stage of spiritual development [U]without[/U] the Guru. In order for this process to be [I]activated[/I] it is required that the chela have his energy centers opened, his gates unlocked by the Naam Gurmantara and the deeksha of receiving the shabad-Jyot of the Guru. Can you please provide me proof where Bhai Nan Lal Ji and Bhai Kannaya Ji[B][I] did not have[/I][/B] [U]amrit deeksha[/U] other than your opinion or other people say? This is a non-fact. Whether the Panth has available a written record of every person who ever received amrit from Satguru is not even feasible. How could brahmgiani and sant become brahmgiani and sant without the initiation of a process which is capable of [I]transforming [/I]them into brahmgianai and sant? They did not make themselves brahmgyani and sant. They needed a Satguru and chela discipleship for this to ever have taken place. The evidence that they had opened the dasam duar and become brahmgyani and sant is the proof! But to say they did not have amrit is to say that we can liberate ourselves without a Guru or commitment to Guruji's hukam. And that is impossible. We cannot enlighten ourselves by our own efforts. [I][/I] [B]Ninth[/B] Those who walk the path of Guru Nanak Dev Ji (and all 11 forms are Guru Nanak) without taking amrit are not the Guru's chelas. They are not in allegiance to the Guru's Rehit. They have not received the transmission of the Naam Gurmantara. They have not been implanted with the shabad-jyot to activate and unlock the subtle energy centers and thus open the dasam duar to obtain mukti. So, while I accept they are Sikhs, as believer's, they are without marriage bond of loyalty and commitment to follow the path of Guru Nanak. They are no different from any other human being. While someone of another faith may be good, and holy, and inspiring and heroic,[B] it is not our personal qualities which give us mukti. [/B] Gurbani is very clear on that. It is not we who activate this process by our own efforts. [B]No matter how inspirational any human being is, only Guruji is the deliverer in the Kalyug. [/B] And the path to liberation is the Naam which is received from Guru in the Guru Panj Piare after commiting to obey Guruji's hukam and live the sadhan prescription of Sikh dharam to counteract the panj dhoots, the duality, the haumai, the obscurations and defilements which result from our karam. This is Guruji's path of salvation. No one can be said to be walking Guruji's path who doesn't walk the path described by Guruji's hukam. [I][/I] If Antonia Ji has chosen her new faith in Sikhism, this is wonderful. But the important question is did Guru choose you? And it is the [B][I]exchange of promises[/I][/B], as in spiritual marriage, the chela makes a vow and bond to Guru and Guru makes a vow and bond with chela which is the real conversion to Sikhi. And this marriage vow which binds Guru and chela together is not someone's opinion, not someone's kalpa of wishful thinking, which is the actual commitment to Guru! [B]Tenth[/B] Never was there disagreement on her CHOICE to receive Gur-deeksha in amrit sinchaar. [B]But just naming herself Kaur will not make her the Guru's Kaur. To become the Guru's Kaur she must make a COMMITMENT to Guru and receive amrit.[/B]It was asserted by Namjap Ji that simply wearing panj kakkars, as extensively stated by people, will make a person amritdhari. [B] While a person can name himself whatever he likes, no one has the [B]power[/B] to make oneself the Guru's Singh or Singhni. [/B] Because it is not by our own power that we activate the spiritual process. Only an [I]amritdhari [/I]is a Singh or Kaur. Only an amritdhari is a member of the Khalsa. [I][/I] What transpires in the Punjab has no relevance to the question of whether or not a person needs amrit to become a Singh/Singhni and have Gur-deeksha. You say the Rehit Maryada has nothing to say in this context. And you accuse that hypocrites have taken over the SGPC and Akal Takht thus invalidating the authority of Guruji's sargun saroop in Guru Khalsa Panth to make decisions regarding temporal affairs of Guruji's Sikhs. [I][/I] One must question, since you are basically saying you don't[I] recognize the authority[/I] of Akal Takht or the SGPC Sikh Rehit Maryada in this matter of naming ceremony, clarifying who is Singh/Singhni, or the necessity for amrit. And the only point of debate you offer is accusation that [I]"hypocrites" [/I]have taken over the institutions to come between you and Guruji. [B]Twelfth[/B] If you don't accept Guru Panth, Guru Panj Piare, sovereignty of Akal Takht Sahib Ji, validity of Rehit Maryada, then acknowledge that openly. Historical sources are meaningless to decide this case. Whose version of history should we accept as authoritative? Nirmala? Udasi? Sanatan Nihang? The Guru Khalsa Panth has accepted the Khande Ki Pahul of Guru. And the Guru Khalsa Panth has accepted Rehit Maryada. While not every Jatha accepts every point of every Rehit Maryada, all are agreed that a Khalsa must follow a Rehit Maryada. I follow the Rehit Maryada of the Panj Piare who I received amrit from. The Panj Piare are not "hypocrites" as you allege. This is not possible. Panj Piare are Guruji's own form and what they say is Guruji's hukam. This is not hypocrisy. [/QUOTE]
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