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Sikhi Sikh Spirituality And Its Manifestations

Harkiran Kaur

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Harkiran ji,

Guru Fateh,

Sirgun and Nirgun are both adjectives.But I have seen you using them as nouns. Would you be kind enough to share the meaning of the nouns?

Thanks

Tejwant Ji I don't think I have used them as nouns... but as Nirgun formless reality... meaning aithout attributes - that would qualify it as an adjective would it not? Sargun as having attributes reality or form same thing... it's descriptor of form or formless... having attributes or not having attirbutes. I am not sure what you mean by using them as nouns... I said before I am not a professional writer so if you are nitpicking at how I am wording things, then well sorry, I already told you I am not a professional writer. But I think you know what I meant anyway and you are just nitpicking at the fact that I can't write professionally?? What does that have to do with the topic?
 

Tejwant Singh

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Can you please show me where I said that one was not within reach???

I actually said that it is through the physical that we realize the nonphysical... through this physical body (separateness) we can realize Oneness.

And the spiritual is very much within our reach!!! I'm sorry if I gave the impression somewhere that it was not in our reach, though I don't see it in my post...

Here are a few good articles which explains the spiritual side of Sikhi:
http://www.gurbani.org/articles/webart46.htm
http://www.gurbani.org/articles/webart153.htm
http://www.gurbani.org/articles/webart303.htm
http://www.gurbani.org/articles/webart131.htm

Harkiran ji,

Guru Fateh.

First of all, please forgive me if I misunderstood what you said and meant. I gathered that from your following post:


For me temporal = that which exists in this physical reality and how we interact with it on purely physical level - our existence as a separate being. And Spiritual = that which exists beyond the physical, that which deals with our true ultimate identity as nonphysical and part of the One and not something separate. The temporal is required in order to realize the spiritual. It is through these phsyical (sargun) forms which we can realize the nonphysical (nirgun). It's only from an aspect separate from the One (duality) which we can understand Oneness. In reality, both exist simultaneously... rather it's the spiritual unchanging which is the ultimate truth and temporal is transient and changing. They are two sides of the same coin. And agreed no need to swing from trees etc. Just go within...

If Miri Piri are not separate tracks of the same Gurmat train then how can one live the life of Miri-Piri? They both work in sync. Our Piri-Spritual side manifests itself through our works in the Miri- Temporal side.

If "And Spiritual = that which exists beyond the physical", according to you, then they are not two tracks of the same Gurmat journey because "Spiritual exists beyond the physical".

I hope I am clearer now.
 

Tejwant Singh

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Tejwant Ji I don't think I have used them as nouns... but as Nirgun formless reality... meaning aithout attributes - that would qualify it as an adjective would it not? Sargun as having attributes reality or form same thing... it's descriptor of form or formless... having attributes or not having attirbutes. I am not sure what you mean by using them as nouns... I said before I am not a professional writer so if you are nitpicking at how I am wording things, then well sorry, I already told you I am not a professional writer. But I think you know what I meant anyway and you are just nitpicking at the fact that I can't write professionally?? What does that have to do with the topic?

Harkiran ji,

Guru Fateh.

There is nothing to get upset about. We are interacting so we can understand each other what we are trying to convey from our Sikhi lives as individuals. No one expects us to be a professional writer and no one is nitpicking here as you claim above but rather to the contrary. A positive dialogue of understanding can only take place if one fully understands what the other one is trying to express.

Actually, I had highlighted in bold when I asked the question. Here it is again:


For me temporal = that which exists in this physical reality and how we interact with it on purely physical level - our existence as a separate being. And Spiritual = that which exists beyond the physical, that which deals with our true ultimate identity as nonphysical and part of the One and not something separate. The temporal is required in order to realize the spiritual. It is through these phsyical (sargun) forms which we can realize the nonphysical (nirgun). It's only from an aspect separate from the One (duality) which we can understand Oneness. In reality, both exist simultaneously... rather it's the spiritual unchanging which is the ultimate truth and temporal is transient and changing. They are two sides of the same coin. And agreed no need to swing from trees etc. Just go within...

Harkiran ji,

Sargun and Nirgun Forms mean that they are nouns, not adjectives.
 

Harkiran Kaur

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Harkiran ji,

Guru Fateh.

First of all, please forgive me if I misunderstood what you said and meant. I gathered that from your following post:




If Miri Piri are not separate tracks of the same Gurmat train then how can one live the life of Miri-Piri? They both work in sync. Our Piri-Spritual side manifests itself through our works in the Miri- Temporal side.

If "And Spiritual = that which exists beyond the physical", according to you, then they are not two tracks of the same Gurmat journey because "Spiritual exists beyond the physical".

I hope I am clearer now.

You might be misunderstanding what I mean by beyond physical. Since I see physical as an illusion of perception for me that which is beyond it is here and now and is totally accessible!!! So I am not talking about something that is beyond our reach. We need to live in consonance with the physical but also at the same time striving to understand the truth to existence which is our true identity which is nonphysical but energy. And we do that by going within so just as much as seva good deeds etc are important so too is meditation and simran / rembrancence of Our Creator / our own true identity as spiritual (energy / nonphysical).
 

Tejwant Singh

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You might be misunderstanding what I mean by beyond physical. Since I see physical as an illusion of perception for me that which is beyond it is here and now and is totally accessible!!! So I am not talking about something that is beyond our reach. We need to live in consonance with the physical but also at the same time striving to understand the truth to existence which is our true identity which is nonphysical but energy. And we do that by going within so just as much as seva good deeds etc are important so too is meditation and simran / rembrancence of Our Creator / our own true identity as spiritual (energy / nonphysical).

Miri- Piri way of life can only be manifested through our actions as it has been happening since the time of Bhai Ghaniya, to helping people in need with Langar and Shelter where ever and by whomever is needed without the Scripture thumping. Miri-Piri are not mutually exclusive but more like 'conjoined twins'.

Now, how one attains this inner strength to put the Sikhi Miri- Piri life into practice is subjective and hence depends on the individual.
 

Harkiran Kaur

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Ok what I am trying to say regarding form...

Akal Purakh exists as both formless and ALL forms. Creation is born of the light and the light is in the creation... Light being a symbol for the formless universal primal existence as One. Nirgun is used to describe it... Origin of two words Nir meaning without and Gun meaning physical form or attributes. This is an adjective is it not? And Sargun referring to Creator as ALL forms, reflection of the Creator (Light) which pervades all of it. So form arises from the formless.... And that formless pervades all forms. Sargun also is a descriptor... Describing our physic reality which is also Creator in form. So it's still a descriptor and not something on its own so still an adjective no??

Maybe maybe I should have put a slash between Sargun / form to denote that I am speaking about this reality and description of it?? Either way I am sure you know what I meant as it's not that difficult. I suppose you could use them as nouns if you look at it this way: That which is without attributes and that which has attributes... But does it really matter for this discussion?? It's still nitpicking.
 

Harkiran Kaur

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Miri- Piri way of life can only be manifested through our actions as it has been happening since the time of Bhai Ghaniya, to helping people in need with Langar and Shelter where ever and by whomever is needed without the Scripture thumping. Miri-Piri are not mutually exclusive but more like 'conjoined twins'.

Now, how one attains this inner strength to put the Sikhi Miri- Piri life into practice is subjective and hence depends on the individual.

I'm not saying they are! In saying both are important! Are you trying to say that meditation and simran are not considered actions???
Are we not told to remember Waheguru with every breath and every thought of our being??? You don't consider simran and meditation important? Why do nitnem at all then? Or kirtan?? Why do ardaas at all if only the physical matters? If there is no Creator of existence beyond the physical why even have Sikhi? We have plenty of good psychology manuals out there! Why treat SGGSJ with respect as Guru if it's just a psychology book and nothing matters in the end??
 

Tejwant Singh

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Ok what I am trying to say regarding form...

Akal Purakh exists as both formless and ALL forms. Creation is born of the light and the light is in the creation... Light being a symbol for the formless universal primal existence as One. Nirgun is used to describe it... Origin of two words Nir meaning without and Gun meaning physical form or attributes. This is an adjective is it not? And Sargun referring to Creator as ALL forms, reflection of the Creator (Light) which pervades all of it. So form arises from the formless.... And that formless pervades all forms. Sargun also is a descriptor... Describing our physic reality which is also Creator in form. So it's still a descriptor and not something on its own so still an adjective no??

Maybe maybe I should have put a slash between Sargun / form to denote that I am speaking about this reality and description of it?? Either way I am sure you know what I meant as it's not that difficult. I suppose you could use them as nouns if you look at it this way: That which is without attributes and that which has attributes... But does it really matter for this discussion?? It's still nitpicking.

Yes, it does matter and it is NOT nitpicking. Adjectives are not objects but their qualities. Adjectives are also singular in English. Form is a noun and it can be used as a plural.
Thus, Sirgun and Nirgun are adjectives not forms.

In order for us to understand each other, we have to know what we are talking about but time to move on to something else.
 

Tejwant Singh

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"Harkiran Kaur, post: 204580, member: 18224"]I'm not saying they are! In saying both are important! Are you trying to say that meditation and simran are not considered actions???

Depends what you mean by meditation and Simran in Sikhi. Different people have different meanings for them. In fact there is no such thing as Meditation in Sikhi although the word is used extensively. I have no idea what you mean by them being actions.

Are we not told to remember Waheguru with every breath and every thought of our being???

Yes we are but what does that really mean? For me Seva is my way to remember Vaheguru.

You don't consider simran and meditation important?

Again, it depends how one defines them. For me Simran, Remembering Vaheguru and 'meditation' can only be manifested through deeds works, Vand kei chaknah, like many of our Sikh Charities are involved all around the world..

Why do nitnem at all then? Or kirtan?? Why do ardaas at all if only the physical matters? If there is no Creator of existence beyond the physical why even have Sikhi? We have plenty of good psychology manuals out there! Why treat SGGSJ with respect as Guru if it's just a psychology book and nothing matters in the end??

The above seems more like a rant than an interaction. If you are serious about it, then please elaborate what the above mean to you.

Thanks.
 
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Ishna

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I'm not saying they are! In saying both are important! Are you trying to say that meditation and simran are not considered actions???
Are we not told to remember Waheguru with every breath and every thought of our being??? You don't consider simran and meditation important? Why do nitnem at all then? Or kirtan?? Why do ardaas at all if only the physical matters? If there is no Creator of existence beyond the physical why even have Sikhi? We have plenty of good psychology manuals out there! Why treat SGGSJ with respect as Guru if it's just a psychology book and nothing matters in the end??

These are great questions! Well said.

My answer is that simran (the continual remembrance of Naam) is a state of mind. That is, simran is not of a word, but of Naam - of the qualities of Ik Onkar and the nature of reality. To be in the midst of a busy work day, but doing it all with constant awareness of Naam, for me, is the ultimate goal.

This constant awareness of the Truth (the reality that is Naam; that all is One metaphorically and physically/energetically) becomes the place where all thoughts and actions then come from.

Without this constant awareness, where do our actions come from? This constant awareness (simran) needs to be learned, and we do that by practicing our nitnem, contemplating Gurbani, singing/listening to kirtan, and for some people, Waheguru japna or other kinds of japna. This is the piri/spiritual aspect.

Meanwhile, we can still engage in the miri/physical acts; we know the actions Guru Sahib expects of the Sikhs. Seva, sharing, inspiring others Sikhi.

The ultimate is when our constant awareness and all of our actions and every breath and morsel of food are all in consonance. A true merging and balance.

I like this shabad to convey this idea:

ਸਤਿਗੁਰ ਪ੍ਰਸਾਦਿ
Ik▫oaʼnkār saṯgur parsāḏ.
One Universal Creator God. By The Grace Of The True Guru:

ਆਨੀਲੇ ਕਾਗਦੁ ਕਾਟੀਲੇ ਗੂਡੀ ਆਕਾਸ ਮਧੇ ਭਰਮੀਅਲੇ
Ānīle kāgaḏ kātīle gūdī ākās maḏẖe bẖarmī▫ale.
The boy takes paper, cuts it and makes a kite, and flies it in the sky.

ਪੰਚ ਜਨਾ ਸਿਉ ਬਾਤ ਬਤਊਆ ਚੀਤੁ ਸੁ ਡੋਰੀ ਰਾਖੀਅਲੇ ॥੧॥
Pancẖ janā si▫o bāṯ baṯa▫ū▫ā cẖīṯ so dorī rākẖī▫ale. ||1||
Talking with his friends, he still keeps his attention on the kite string. ||1||

ਮਨੁ ਰਾਮ ਨਾਮਾ ਬੇਧੀਅਲੇ
Man rām nāmā beḏẖī▫ale.
My mind has been pierced by the Name of the Lord,

ਜੈਸੇ ਕਨਿਕ ਕਲਾ ਚਿਤੁ ਮਾਂਡੀਅਲੇ ॥੧॥ ਰਹਾਉ
Jaise kanik kalā cẖiṯ māʼndī▫ale. ||1|| rahā▫o.
like the goldsmith, whose attention is held by his work. ||1||Pause||

ਆਨੀਲੇ ਕੁੰਭੁ ਭਰਾਈਲੇ ਊਦਕ ਰਾਜ ਕੁਆਰਿ ਪੁਰੰਦਰੀਏ
Ānīle kumbẖ bẖarā▫īle ūḏak rāj ku▫ār puranḏrī▫e.
The young girl in the city takes a pitcher, and fills it with water.

ਹਸਤ ਬਿਨੋਦ ਬੀਚਾਰ ਕਰਤੀ ਹੈ ਚੀਤੁ ਸੁ ਗਾਗਰਿ ਰਾਖੀਅਲੇ ॥੨॥
Hasaṯ binoḏ bīcẖār karṯī hai cẖīṯ so gāgar rākẖī▫ale. ||2||
She laughs, and plays, and talks with her friends, but she keeps her attention focused on the pitcher of water. ||2||

ਮੰਦਰੁ ਏਕੁ ਦੁਆਰ ਦਸ ਜਾ ਕੇ ਗਊ ਚਰਾਵਨ ਛਾਡੀਅਲੇ
Manḏar ek ḏu▫ār ḏas jā ke ga▫ū cẖarāvan cẖẖādī▫ale.
The cow is let loose, out of the mansion of the ten gates, to graze in the field.

ਪਾਂਚ ਕੋਸ ਪਰ ਗਊ ਚਰਾਵਤ ਚੀਤੁ ਸੁ ਬਛਰਾ ਰਾਖੀਅਲੇ ॥੩॥
Pāʼncẖ kos par ga▫ū cẖarāvaṯ cẖīṯ so bacẖẖrā rākẖī▫ale. ||3||
It grazes up to five miles away, but keeps its attention focused on its calf. ||3||

ਕਹਤ ਨਾਮਦੇਉ ਸੁਨਹੁ ਤਿਲੋਚਨ ਬਾਲਕੁ ਪਾਲਨ ਪਉਢੀਅਲੇ
Kahaṯ nāmḏe▫o sunhu ṯilocẖan bālak pālan pa▫udẖī▫ale.
Says Naam Dayv, listen, O Trilochan: the child is laid down in the cradle.

ਅੰਤਰਿ ਬਾਹਰਿ ਕਾਜ ਬਿਰੂਧੀ ਚੀਤੁ ਸੁ ਬਾਰਿਕ ਰਾਖੀਅਲੇ ॥੪॥੧॥
Anṯar bāhar kāj birūḏẖī cẖīṯ so bārik rākẖī▫ale. ||4||1||
Its mother is at work, inside and outside, but she holds her child in her thoughts. ||4||1||
I would love it if someone could give me a hint as to what the cow and the calf are? What is the mansion of the ten gates in this context? How does the cow get loose of it?
 

japjisahib04

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complicated in what way ji?
The purpose after all of our life to switch from kudiar to sachiar? Unlike Islam the surrender is to His Name but guru sahib says surrender to His hukam. And gurbani tells us Hukam is inner voice. When Guru sahib in clear terms suggest it is by listening the inner voice that I can achieve positive and construct thought process which gives me eternal creative pleasure unlike fake momentarily pleasure by simply parroting.
 

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Pyara Veer Ambarsaria Ji

Friday nights for me is a "boys night out" - anything from an all night session at the snooker club to a night out in London with the good, great n the beautiful. It was whilst I was on the wheel in cruise control mode when, bosh !!! ambushed by this beautiful tune...."ambarsaria mund'ah kaachian kaalian na tord...." I thought of you ...pyar bhari sat sri akal to all...
I don't see any issues with us trying to learn more about creator, creation and our place in it.
...bang on sir ! Creator n Creation are not separate, they are the one and the same. Like the dance comes out of the dancer, creation comes out of the creator.
However our great teachers in SGGS warned us that it is futile if we set the objective in this pursuit to know all.
...any specific reference ?
To know all is beyond all,
..agree, but I'd go a step further, that is, to know all is inconceivable, but to become ALL isn't.....<cut single tuk per TOS-Ishna> {ਪੰਨਾ 1142} meaning, sargun n nirgun when merged, one experience "oneness".
Sikh spirituality is as much trying to understand oneness of all as much to know that this oneness is un-defineable in terms of its complete dissection in parts.
...absolutely ! That is why Gur Ghar calls it "akhand", meaning not in parts [khand] but as whole.
So knowing all this as human beings, we need to come out of micro (say Quantum) to macro (say Newtonian) and beyond. How we do that with consonance, grace and recognition of all that is around us defines us as one who understands what guru ji taught us or a Sikh who is still learning.
...again, well said ! Gur Nanak hit home with the same when he said, '....wait, different tongues are preaching different versions of the same. The Hindus are denouncing life coz its all illusion, Moslems are preaching paradise can be had but only after death, Buddhist are calling everything is suffering and Jains...liberation through reincarnation ?' Phew ! that's a tall order, '..sorry people, but that can't be' Nanak concluded. However, thought Baba Ji [1412 SGGSJ], surely humankind conceives a character [Gurmukh] much more stable than their own [manmukh], and sees that there is no reason why they should not themselves acquire such a character, which will bring them to this pitch of perfection. This pitch of perfection is that humankind should arrive at the possession of the aforesaid character, which is, the knowledge of the union existing between the creator n creation and "experiencing" that unison in this here life. In other words, macro n micro becoming "unified" field of existence, meaning pure consciousness [khalsa].
So this continuum is what combined miri and piri
Yes....to give us the saint soldier genome. And, since the subject matter is "spirituality", one must understand what spirituality is. The human body is made up of matter, therfore, human beings have a physical dimension. They also have a mental, emotional and spiritual dimension. These four dimensions need to be fully developed in order to realise what they are and how best they can be experienced and utilised in fulfilling human potential. That is to say, like the four wheels of a car which are fit for the purpose to provide both an enjoyable ride and reach destination, so too are human dimensions to navigate the soul to its final destination - sachkhand. Just as a flat tyre will cause disruption so too will the lack of one dimension from functioning properly will cause grief and anxiety to human potentiality.
Overall in journey of life one who has realized is neither superior nor inferior in this respect
..but is liberated !
They simply are at a different juncture.
....shall we say, different stages of both intellectual and spiritual evolution ?
All these superfluous arguments about parroting
..are healthy. For if such understanding of parroting lay readily available and could be discovered by any tom, {censored} n mary without effort n sacrifice, how is it possible for it to be neglected by the ordinary and selected only by the extra-ordinary ? It is because all noble things such as "nam jap" are as difficult as they are rare and are bestowed by "waheguru's grace" and are not within human control.
and if I was an admin
....you'll add a feather to the commontator's cap for re-diversifying fundamental Sikh practices on to 21st Century Western socio-cultural institutional homogenisation.
I would discourage such hijacking.
...so would I, in an unbiased and liberal social networking where rights are not only protected and promoted but "respected". What Sikhi is founded upon and is ALL about !
If you parrot and it helps you along in your understanding, great; if you don't parrot it helps you along with your understanding, great. Not every student has a same way of learning from the teacher.
...you sure you aren't Nanak in disguise coz look what pauri 24 of japji sahib is saying <cut single tuk-Ishna>, meaning, whosoever is at a level within oneself to understand "the god within" alone he/she can know the "god without" and when one is at that stage of oneness then the oneself goes into auto-mode repeating waheguru waheguru 24/7 subconsciously. So really, parroting isn't for everyone, but limited edition only. Ask Heer what it's like japping Ranjha Ranjha - only She can tell you.

Of the 25 million Sikh population many try few succeed and that too, by the grace of God.

Love you n leave you - take care !

PS - as intelligent creatures we should adopt a more loftier approach of IKONKAR- CENTRIC rather than an anthropocentric and learn to treat one another with equality, dignity and respect. There is so much at SPN to go around !
 
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Sherdil

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Miri from the Persian word Amir (Ruler)
Piri from the word Pir (Sufi Saint)

Guru Hargobind ji adopted Miri Piri, raised an army, and constructed Akal Takht (Timeless Throne) as acts of defiance against the Mughal state following Guru Arjan dev ji's martyrdom. It was meant to send a political message that Sikhs would no longer tolerate outside interference in their affairs. Guru Hargobind ji became not just a spiritual guide, but also a leader in worldly matters for Sikhs.

IMO this topic is better suited to a discussion of Guru Nanak's path of the householder. Someone who lives amongst the world, yet remains detached from it. Through Simran, the mind remains awake and alert.

The lotus flower grows in the muck, yet retains its beauty.
 
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Sherdil

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ਮੰਦਰੁ ਏਕੁ ਦੁਆਰ ਦਸ ਜਾ ਕੇ ਗਊ ਚਰਾਵਨ ਛਾਡੀਅਲੇ
Manḏar ek ḏu▫ār ḏas jā ke ga▫ū cẖarāvan cẖẖādī▫ale.
The cow is let loose, out of the mansion of the ten gates, to graze in the field.

ਪਾਂਚ ਕੋਸ ਪਰ ਗਊ ਚਰਾਵਤ ਚੀਤੁ ਸੁ ਬਛਰਾ ਰਾਖੀਅਲੇ ॥੩॥
Pāʼncẖ kos par ga▫ū cẖarāvaṯ cẖīṯ so bacẖẖrā rākẖī▫ale. ||3||
It grazes up to five miles away, but keeps its attention focused on its calf. ||3||
I would love it if someone could give me a hint as to what the cow and the calf are? What is the mansion of the ten gates in this context? How does the cow get loose of it?

Cow is the wandering mind.
Mansion of 10 gates is the body. The Beloved is found within.
Even as the mind wanders throughout the day (busy with other things), it keeps looking back toward the Beloved (Simran).
 

japjisahib04

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ਮੰਦਰੁ ਏਕੁ ਦੁਆਰ ਦਸ ਜਾ ਕੇ ਗਊ ਚਰਾਵਨ ਛਾਡੀਅਲੇ
Manḏar ek ḏu▫ār ḏas jā ke ga▫ū cẖarāvan cẖẖādī▫ale.
The cow is let loose, out of the mansion of the ten gates, to graze in the field.

ਪਾਂਚ ਕੋਸ ਪਰ ਗਊ ਚਰਾਵਤ ਚੀਤੁ ਸੁ ਬਛਰਾ ਰਾਖੀਅਲੇ ॥੩॥
Pāʼncẖ kos par ga▫ū cẖarāvaṯ cẖīṯ so bacẖẖrā rākẖī▫ale. ||3||
It grazes up to five miles away, but keeps its attention focused on its calf. ||3||
Since the pankti also refers to 'bachra', it links with:

<cut single tuk - Ishna>

ਰਾਗੁ ਗੂਜਰੀ ਮਹਲਾ
Rāg gūjrī mėhlā 5.
Raag Goojaree, Fifth Mehl:


ਕਾਹੇ ਰੇ ਮਨ ਚਿਤਵਹਿ ਉਦਮੁ ਜਾ ਆਹਰਿ ਹਰਿ ਜੀਉ ਪਰਿਆ
Kāhe re man cẖiṯvahi uḏam jā āhar har jī▫o pari▫ā.
Why, O mind, do you plot and plan, when the Dear Lord Himself provides for your care?

ਸੈਲ ਪਥਰ ਮਹਿ ਜੰਤ ਉਪਾਏ ਤਾ ਕਾ ਰਿਜਕੁ ਆਗੈ ਕਰਿ ਧਰਿਆ ॥੧॥
Sail pathar mėh janṯ upā▫e ṯā kā rijak āgai kar ḏẖari▫ā. ||1||
From rocks and stones He created living beings; He places their nourishment before them. ||1||


ਮੇਰੇ ਮਾਧਉ ਜੀ ਸਤਸੰਗਤਿ ਮਿਲੇ ਸੁ ਤਰਿਆ
Mere māḏẖa▫o jī saṯsangaṯ mile so ṯari▫ā.
O my Dear Lord of souls, one who joins the Sat Sangat, the True Congregation, is saved.


ਗੁਰ ਪਰਸਾਦਿ ਪਰਮ ਪਦੁ ਪਾਇਆ ਸੂਕੇ ਕਾਸਟ ਹਰਿਆ ॥੧॥ ਰਹਾਉ
Gur parsāḏ param paḏ pā▫i▫ā sūke kāsat hari▫ā. ||1|| rahā▫o.
By Guru's Grace, the supreme status is obtained, and the dry wood blossoms forth again in lush greenery. ||1||Pause||

ਜਨਨਿ ਪਿਤਾ ਲੋਕ ਸੁਤ ਬਨਿਤਾ ਕੋਇ ਕਿਸ ਕੀ ਧਰਿਆ
Janan piṯā lok suṯ baniṯā ko▫e na kis kī ḏẖari▫ā.
Mothers, fathers, friends, children and spouses-no one is the support of anyone else.


ਸਿਰਿ ਸਿਰਿ ਰਿਜਕੁ ਸੰਬਾਹੇ ਠਾਕੁਰੁ ਕਾਹੇ ਮਨ ਭਉ ਕਰਿਆ ॥੨॥
Sir sir rijak sambāhe ṯẖākur kāhe man bẖa▫o kari▫ā. ||2||
For each and every person, our Lord and Master provides sustenance. Why are you so afraid, O mind? ||2||


ਊਡੇ ਊਡਿ ਆਵੈ ਸੈ ਕੋਸਾ ਤਿਸੁ ਪਾਛੈ ਬਚਰੇ ਛਰਿਆ
Ūde ūd āvai sai kosā ṯis pācẖẖai bacẖre cẖẖari▫ā.
The flamingoes fly hundreds of miles, leaving their young ones behind.

ਤਿਨ ਕਵਣੁ ਖਲਾਵੈ ਕਵਣੁ ਚੁਗਾਵੈ ਮਨ ਮਹਿ ਸਿਮਰਨੁ ਕਰਿਆ ॥੩॥
Ŧin kavaṇ kẖalāvai kavaṇ cẖugāvai man mėh simran kari▫ā. ||3||
Who feeds them, and who teaches them to feed themselves? Have you ever thought of this in your mind? ||3||


ਸਭਿ ਨਿਧਾਨ ਦਸ ਅਸਟ ਸਿਧਾਨ ਠਾਕੁਰ ਕਰ ਤਲ ਧਰਿਆ
Sabẖ niḏẖān ḏas asat sidẖān ṯẖākur kar ṯal ḏẖari▫ā.
All the nine treasures, and the eighteen supernatural powers are held by our Lord and Master in the Palm of His Hand.

ਜਨ ਨਾਨਕ ਬਲਿ ਬਲਿ ਸਦ ਬਲਿ ਜਾਈਐ ਤੇਰਾ ਅੰਤੁ ਪਾਰਾਵਰਿਆ ॥੪॥੫॥
Jan Nānak bal bal saḏ bal jā▫ī▫ai ṯerā anṯ na parāvari▫ā. ||4||5||
Servant Nanak is devoted, dedicated, forever a sacrifice to You, Lord. Your Expanse has no limit, no boundary. ||4||5||
 
Last edited by a moderator:

ravneet_sb

Writer
SPNer
Nov 5, 2010
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Sat Sri Akaal,


Cow if left to graze ten fields still thought of mind are attached to calf,

This is metaphor,

though mind may wander in ten emotions

Five Positive Emotions
and
Five Negative Emotional

Circuits

Gates of which operates within self before releasing chemicals of emotion (Lust Anger Greed Attachment and EGO and reverse)

All Positive and Negative Emotion connects to "ONE" gate with in "SELF" which process the received signal before generating emotion.

Was Watching Movie "INSIDE OUT"

"Sad Emotion" enjoyment was see how good was "Death of DOG"

For SADIST this is a "POSITIVE"
other may take this event to
"NEGATIVE" emotional circuit
and some may keep "BALANCE" of "EMOTION"
by not evoking any emotional gate.
By keeping in "MIND" "GURU's BANI"

"JO UPJYO SO BINAS HAI"
What is "created" will get "destroyed" and Death is "HONI" not "UNHONI" "fact" not "defact"

Its perception through training of MIND
but Ultimate is "MIND" and more for this is "What One Keeps in MIND"

Spirit of "GURU's BANI" in "MIND"

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

Tejwant Singh

Mentor
Writer
SPNer
Jun 30, 2004
5,028
7,188
Henderson, NV.
Ambarsaria said
and if I was an admin
....you'll add a feather to the commontator's cap for re-diversifying fundamental Sikh practices on to 21st Century Western socio-cultural institutional homogenisation.

Original ji,

Guru Fateh.

It is time to become honest and brave if one calls him/herself a Sikh.

Please name the commentator that you mentioned and elaborate with concrete examples of what you mean this person would do. You may use SGGS, our only Guru as your guide.

Lastly, I am still waiting for the responses to my questions addressed to you sometime ago in order to educate myself whether Guru Nanak Saab/Sahib/Saheeb was a pragmatist or not. I asked you several questions regarding that.

This is worth repeating. Honesty and bravura are required for a Sikh to call him/herself one, not a cop out because the latter would indicate that one does want to lose H from Sing-H no matter how deep the baritone may be.

And, one more thing, I would request the posters to address people with names whom they are talking about/to. Human courtesy demands that from all of us.

Thanks & regards

Tejwant Singh
 
Last edited:

ravneet_sb

Writer
SPNer
Nov 5, 2010
864
326
52
Sat Sri Akaal,

"NIRGUN"

In agriculture aspect do "SEED" has any "GUN" to human perception before it "Fruits"

So do Thought is "NIRGUN" the and transcendental
form is expression, speech, action human perceptions "SARGUN"

"SPIRITUAL" From "Spirit" to "Actual" expression speech action physical

Waheguru Ji Ka Khalsa
Waheguru Ji Ki Fateh
 

Original

Writer
SPNer
Jan 9, 2011
1,053
553
66
London UK
Ambarsaria said
and if I was an admin


Original ji,

Guru Fateh.

It is time to become honest and brave if one calls him/herself a Sikh.

Please name the commentator that you mentioned and elaborate with concrete examples of what you mean this person would do. You may use SGGS, our only Guru as your guide.

Lastly, I am still waiting for the responses to my questions addressed to you sometime ago in order to educate myself whether Guru Nanak Saab/Sahib/Saheeb was a pragmatist or not. I asked you several questions regarding that.

This is worth repeating. Honesty and bravura are required for a Sikh to call him/herself one, not a cop out because the latter would indicate that one does want to lose H from Sing-H no matter how deep the baritone may be.

And, one more thing, I would request the posters to address people with names whom they are talking about/to. Human courtesy demands that from all of us.

Thanks & regards

Tejwant Singh
Veer Tejwant Ji

SSA

Please accept my sincere apologies for the late response. As you may have observed I haven't been fully functional at SPN because of business commitments elsewhere, and now that time to spare is at hand, I'll respond to your post as soon as practicable.

Many thanks
 

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