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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)
Ashtpadiyan (411-432)
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="japjisahib04" data-source="post: 116687" data-attributes="member: 971"><p><span style="color: black"><span style="font-family: 'Verdana'">World’s saintly people have shown different transit stages of conscious for mankind. It is established that the path of Dharma is of spiritual consciousness. Ancient Rishis have suggested two transit stages and third as objective, first stage is Karam Khand (which is practiced by body) that can be taken as seed, second Upasana (by mind) its branch and third sphere is objective wisdom (enlightenment) which is the fruit. Similarly Islam suggests three transit stages and fourth the ultimate (objective). They are Shariat (Code of conduct), Triqat (sacrifice), Maarfat (Divine Knowledge) and fourth is Haqqikat (Truth) – the objective. Guru Nanak Ji wants to take us to Truth like the Islam. But u<strong>nlike Islam and Hindus, it seems Guru Nanak has dived deeper than other and has detailed four transits stages and the fifth objective- the sach-khand where the conscious of selected pure has to reach.</strong></span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">In the first level, the seeker abandons vice and <strong><u>performs virtuous deeds</u></strong> and thereby ascends from Tamas to Rajas and Rajas to Satva Guna to pass and approve the first stage of righteousness – by the Dharma - the Department of justice. The seeker in this level sees God in all and <strong>nurtures Love</strong>. In the second stage(Gian Khand) the seeker dwells <strong><u>on the glory of God</u></strong> and has a yearning for union with Him. In the third stage(Saram Khand) chains of various <strong>vices (Vikars) are broken </strong>and the seeker becomes humility personified. Ego does not dare to encompass his heart. In the fourth stage(Karam Khand) he attains ‘<strong>blissful state’, state of nibbana</strong> equipoise and tranquility and renounces the desires and expectations arising from worldly life. B</span></span><span style="color: black"><span style="font-family: 'Verdana'">y this time the devotee is almost merged into Him. In such a case, the fifth realm sachkhand does not belong to the devotee; but is rather a description of a vision of God. </span></span><span style="color: black"><span style="font-family: 'Verdana'">The Gurmukh who realizes the fourth state is called “the Turiya avastha or Parampad.” - Guru Granth ang.940.15. It is also called the Supreme State and Amara Pad or the Deathless stage (Guru Granth ang.725.9). It is beyond the cycle of birth and death (Guru Granth ang.1110.12) and of eternal wonder and celestial bliss (Guru Granth ang.1036.9). Therein lies ineffable glories and light. The merger is like the merger of the light of the individual into the light of God. Like the mingling of a drop of water in the ocean.” - Guru Granth ang.227.15. </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Most of the authors consider these steps of Spiritual stages to be achieved in sequence one after the other. However, I have observed them to be with different approaches concurrently guiding the devotees to the goal. I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God. Further, if these five steps are to be put into sequence, believing them one after the other, in that case Saram Khand, making an effort by the devotee, should be the first. It is only after one decides to move on the path of God that one will take the step of practicing Dharam, the righteous deeds. It appears that all these steps work jointly to demolish the wall of ignorance, of course, with different intensity at different times with different individuals.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">Guru Nanak in this stanza draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world whose beauty and comforts reminds us of His existence. All are performing under a maryada (code of conduct) and amidst earth is designated as Temple of Dharma to practice righteousness (Th</span></span><span style="color: black"><span style="font-family: 'Verdana'">is view is in contradiction of the Semitic view that Adam and Eve were exiled from the Heaven and sent to the earth to serve the punishment awarded to them for disobeying dictate of God). Guru Nanak</span></span><span style="color: black"><span style="font-family: 'Verdana'"> regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, </span></span><span style="color: black"><span style="font-family: 'Verdana'">and selfless actions can bring a person closer to realizing Him.</span></span><span style="color: black"><span style="font-family: 'Verdana'"> This world according to Sikhism, is “the abode of God”.</span></span><span style="font-family: 'Verdana'">Dharam Saala’ ‘Inn’ - a place where people are on the move stay for some time </span><span style="font-family: 'Verdana'">and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala. Ironically, he does not know from where he came and where will be go back but during this short transit period, the ego and pride leads him to believe that he is going to stay here forever and as such commits excesses, whereas<span style="color: black"> God has assigned the earth for the humans to live a virtuous life.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">I</span></span><span style="color: black"><span style="font-family: 'Verdana'">n order to stage the world show, He has created numerous creatures with different habits and different names. The nights, seasons, air, water, fire provides them the needed environment to perform their responsibilities and practice righteousness. </span></span><span style="color: black"><span style="font-family: 'Verdana'">He says their names and colors are countless. </span></span><span style="font-family: 'Verdana'">G</span><span style="font-family: 'Verdana'">uru Nanak has used the word color for forms and shapes to convey the fact that no matter in which form and shape the different species are, in essence all form of lives are the same. </span><span style="color: black"><span style="font-family: 'Verdana'">They are told they will be judged by their deeds to pre-qualify upliftment for further stages. Since due to karama, the issue of noble and evil comes up, it is said they will be judged not by a biased but by </span></span><span style="color: black"><span style="font-family: 'Verdana'">the Truth Himself in His truthful court and, ‘</span></span><span style="font-family: 'GurbaniAkharSlim'">EQY scy hI sic inbVY cuix viK kFy jjmwilAw ]Qwau n pwiein kUiVAwr</span><strong><span style="font-family: 'Verdana'"> - </span></strong><span style="font-family: 'Verdana'">there, only the Truth is judged true; the sinners are picked out and separated<span style="color: black"> no one can escape</span> The false find no place there.<span style="color: black"> Guru Nanak in this stanza clarifies the meaning of, “</span></span><span style="color: black"><span style="font-family: 'GurbaniAkharSlim'">pMcy sohih dir rwjwnu” ]</span></span><span style="color: black"><span style="font-family: 'Verdana'"> - the court of ‘rajan’ which we read in stanza 16 and says ‘sacha aap sacha </span></span><span style="color: black"><span style="font-family: 'Verdana'">darbar tithe sohen panch parvan” so this is the sphere of pure who are selected as true and not of kings. </span></span><span style="color: black"><span style="font-family: 'Verdana'">The blessed are marked and </span></span><span style="color: black"><span style="font-family: 'Verdana'">they are identified by expression </span></span><span style="color: black"><span style="font-family: 'Verdana'">of glow on</span></span><span style="color: black"><span style="font-family: 'Verdana'"> their faces.” - Guru Granth ang.1096.14. One can raise a question, If they have these signs of acceptance and are already approved and selected as ‘panch’ then what are they doing in Dharm khand, they should be in sach khand. We will answer this in next pauries. </span></span><span style="color: black"><span style="font-family: 'Verdana'">Guru Nanak in next line says upon presentation of files of their deeds, here false and true (ripe and unripe) shall be differentiated by Justice Ministry.All this may seem like fiction but once we get in, we will realize it in Gian khand.</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">It is most heartening in spite of the very fact we know that we are not going to live on this ea</span></span><span style="color: black"><span style="font-family: 'Verdana'">rth forever,</span></span><span style="color: black"><span style="font-family: 'Verdana'"> the consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted</span></span><span style="color: black"><span style="font-family: 'Verdana'"> (The world is a transitory place of mortality - know this for certain in your mind - Guru Granth ang.721.5). W</span></span><span style="color: black"><span style="font-family: 'Verdana'">e consider it as our permanent home and concentrate more on materialistic values and forget that what will go along with us are our deeds, nurturing of love and chanting of His Name only. And not the materialistic values which are like the shade of a tree. The devotees realizes all the worldly possessions are as good as huge pile of dry grass catching fire or as the transitory shadow casted by moving cloud. The summary of this stanza is that the devotees while chanting His Name shall understand that they have come on this earth to perform particular functions. Such a devotee would be called Dharma Khandi who taken the principle of law into his life while chanting His glorious virtues. The main purpose of these spheres is to shed light on the existence of God and His creation.</span></span><span style="color: black"><span style="font-family: 'Verdana'"> (34)</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Best regards</span></span></p><p><span style="color: black"><span style="font-family: 'Verdana'">Mohinder Singh Sahni</span></span></p></blockquote><p></p>
[QUOTE="japjisahib04, post: 116687, member: 971"] [COLOR=black][FONT=Verdana]World’s saintly people have shown different transit stages of conscious for mankind. It is established that the path of Dharma is of spiritual consciousness. Ancient Rishis have suggested two transit stages and third as objective, first stage is Karam Khand (which is practiced by body) that can be taken as seed, second Upasana (by mind) its branch and third sphere is objective wisdom (enlightenment) which is the fruit. Similarly Islam suggests three transit stages and fourth the ultimate (objective). They are Shariat (Code of conduct), Triqat (sacrifice), Maarfat (Divine Knowledge) and fourth is Haqqikat (Truth) – the objective. Guru Nanak Ji wants to take us to Truth like the Islam. But u[B]nlike Islam and Hindus, it seems Guru Nanak has dived deeper than other and has detailed four transits stages and the fifth objective- the sach-khand where the conscious of selected pure has to reach.[/B][/FONT][/COLOR] [COLOR=black][FONT=Verdana]In the first level, the seeker abandons vice and [B][U]performs virtuous deeds[/U][/B] and thereby ascends from Tamas to Rajas and Rajas to Satva Guna to pass and approve the first stage of righteousness – by the Dharma - the Department of justice. The seeker in this level sees God in all and [B]nurtures Love[/B]. In the second stage(Gian Khand) the seeker dwells [B][U]on the glory of God[/U][/B] and has a yearning for union with Him. In the third stage(Saram Khand) chains of various [B]vices (Vikars) are broken [/B]and the seeker becomes humility personified. Ego does not dare to encompass his heart. In the fourth stage(Karam Khand) he attains ‘[B]blissful state’, state of nibbana[/B] equipoise and tranquility and renounces the desires and expectations arising from worldly life. B[/FONT][/COLOR][COLOR=black][FONT=Verdana]y this time the devotee is almost merged into Him. In such a case, the fifth realm sachkhand does not belong to the devotee; but is rather a description of a vision of God. [/FONT][/COLOR][COLOR=black][FONT=Verdana]The Gurmukh who realizes the fourth state is called “the Turiya avastha or Parampad.” - Guru Granth ang.940.15. It is also called the Supreme State and Amara Pad or the Deathless stage (Guru Granth ang.725.9). It is beyond the cycle of birth and death (Guru Granth ang.1110.12) and of eternal wonder and celestial bliss (Guru Granth ang.1036.9). Therein lies ineffable glories and light. The merger is like the merger of the light of the individual into the light of God. Like the mingling of a drop of water in the ocean.” - Guru Granth ang.227.15. [/FONT][/COLOR] [COLOR=black][FONT=Verdana]Most of the authors consider these steps of Spiritual stages to be achieved in sequence one after the other. However, I have observed them to be with different approaches concurrently guiding the devotees to the goal. I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God. Further, if these five steps are to be put into sequence, believing them one after the other, in that case Saram Khand, making an effort by the devotee, should be the first. It is only after one decides to move on the path of God that one will take the step of practicing Dharam, the righteous deeds. It appears that all these steps work jointly to demolish the wall of ignorance, of course, with different intensity at different times with different individuals.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Guru Nanak in this stanza draws a wonderful picture of our earth, established by the Creator amidst the nights, seasons, air, water, fire and nether world whose beauty and comforts reminds us of His existence. All are performing under a maryada (code of conduct) and amidst earth is designated as Temple of Dharma to practice righteousness (Th[/FONT][/COLOR][COLOR=black][FONT=Verdana]is view is in contradiction of the Semitic view that Adam and Eve were exiled from the Heaven and sent to the earth to serve the punishment awarded to them for disobeying dictate of God). Guru Nanak[/FONT][/COLOR][COLOR=black][FONT=Verdana] regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, [/FONT][/COLOR][COLOR=black][FONT=Verdana]and selfless actions can bring a person closer to realizing Him.[/FONT][/COLOR][COLOR=black][FONT=Verdana] This world according to Sikhism, is “the abode of God”.[/FONT][/COLOR][FONT=Verdana]Dharam Saala’ ‘Inn’ - a place where people are on the move stay for some time [/FONT][FONT=Verdana]and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala. Ironically, he does not know from where he came and where will be go back but during this short transit period, the ego and pride leads him to believe that he is going to stay here forever and as such commits excesses, whereas[COLOR=black] God has assigned the earth for the humans to live a virtuous life.[/COLOR][/FONT] [COLOR=black][FONT=Verdana]I[/FONT][/COLOR][COLOR=black][FONT=Verdana]n order to stage the world show, He has created numerous creatures with different habits and different names. The nights, seasons, air, water, fire provides them the needed environment to perform their responsibilities and practice righteousness. [/FONT][/COLOR][COLOR=black][FONT=Verdana]He says their names and colors are countless. [/FONT][/COLOR][FONT=Verdana]G[/FONT][FONT=Verdana]uru Nanak has used the word color for forms and shapes to convey the fact that no matter in which form and shape the different species are, in essence all form of lives are the same. [/FONT][COLOR=black][FONT=Verdana]They are told they will be judged by their deeds to pre-qualify upliftment for further stages. Since due to karama, the issue of noble and evil comes up, it is said they will be judged not by a biased but by [/FONT][/COLOR][COLOR=black][FONT=Verdana]the Truth Himself in His truthful court and, ‘[/FONT][/COLOR][FONT=GurbaniAkharSlim]EQY scy hI sic inbVY cuix viK kFy jjmwilAw ]Qwau n pwiein kUiVAwr[/FONT][B][FONT=Verdana] - [/FONT][/B][FONT=Verdana]there, only the Truth is judged true; the sinners are picked out and separated[COLOR=black] no one can escape[/COLOR] The false find no place there.[COLOR=black] Guru Nanak in this stanza clarifies the meaning of, “[/COLOR][/FONT][COLOR=black][FONT=GurbaniAkharSlim]pMcy sohih dir rwjwnu” ][/FONT][/COLOR][COLOR=black][FONT=Verdana] - the court of ‘rajan’ which we read in stanza 16 and says ‘sacha aap sacha [/FONT][/COLOR][COLOR=black][FONT=Verdana]darbar tithe sohen panch parvan” so this is the sphere of pure who are selected as true and not of kings. [/FONT][/COLOR][COLOR=black][FONT=Verdana]The blessed are marked and [/FONT][/COLOR][COLOR=black][FONT=Verdana]they are identified by expression [/FONT][/COLOR][COLOR=black][FONT=Verdana]of glow on[/FONT][/COLOR][COLOR=black][FONT=Verdana] their faces.” - Guru Granth ang.1096.14. One can raise a question, If they have these signs of acceptance and are already approved and selected as ‘panch’ then what are they doing in Dharm khand, they should be in sach khand. We will answer this in next pauries. [/FONT][/COLOR][COLOR=black][FONT=Verdana]Guru Nanak in next line says upon presentation of files of their deeds, here false and true (ripe and unripe) shall be differentiated by Justice Ministry.All this may seem like fiction but once we get in, we will realize it in Gian khand.[/FONT][/COLOR] [COLOR=black][FONT=Verdana]It is most heartening in spite of the very fact we know that we are not going to live on this ea[/FONT][/COLOR][COLOR=black][FONT=Verdana]rth forever,[/FONT][/COLOR][COLOR=black][FONT=Verdana] the consciousness of the wicked, faithless cynics wanders around in search of transitory wealth, unstable and distracted[/FONT][/COLOR][COLOR=black][FONT=Verdana] (The world is a transitory place of mortality - know this for certain in your mind - Guru Granth ang.721.5). W[/FONT][/COLOR][COLOR=black][FONT=Verdana]e consider it as our permanent home and concentrate more on materialistic values and forget that what will go along with us are our deeds, nurturing of love and chanting of His Name only. And not the materialistic values which are like the shade of a tree. The devotees realizes all the worldly possessions are as good as huge pile of dry grass catching fire or as the transitory shadow casted by moving cloud. The summary of this stanza is that the devotees while chanting His Name shall understand that they have come on this earth to perform particular functions. Such a devotee would be called Dharma Khandi who taken the principle of law into his life while chanting His glorious virtues. The main purpose of these spheres is to shed light on the existence of God and His creation.[/FONT][/COLOR][COLOR=black][FONT=Verdana] (34)[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Best regards[/FONT][/COLOR] [COLOR=black][FONT=Verdana]Mohinder Singh Sahni[/FONT][/COLOR] [/QUOTE]
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Spiritual
The Five Realms
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