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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="arshi" data-source="post: 116801" data-attributes="member: 9479"><p><strong><span style="font-family: 'Verdana'">Sahni Ji</span></strong></p><p> </p><p><span style="font-family: 'Verdana'">Gurfateh</span></p><p> </p><p><span style="font-family: 'Verdana'">The contributions and response to the article inspired me to make time and reflect further on the spiritual issues of the soul. However, when discussing, debating issues it is customary to first get <strong><u>direct</u></strong> response to one’s article – but no such direct response was forthcoming from you <strong><u>in relation to the article</u></strong>. A simple ‘drop in’ makes it difficult as to how to respond and from where to begin. This can only be tackled in two ways – either by a brief reply which I gave earlier or a detailed analysis of the respondent’s contribution which I am now going to undertake – I do not believe in half measures as no one gains from these.</span></p><p> </p><p><strong><span style="font-family: 'Verdana'">Hinduism speaks of two stages to the final destination – Gian Kaand (kanda). </span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">1. Karam Kaand (actions; by body)</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">2. Upasana Kaand (meditation; by mind):</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Upasna,</span></strong><span style="font-family: 'Verdana'"> which <strong>literally means "Sitting near", </strong>denotes a prescribed method for approaching a Deity or God.</span><span style="font-family: 'Times New Roman'"> One </span><span style="font-family: 'Verdana'">meditates on the all-pervading Brahman as some aspect of creation e.g. fire, water, food, mind etc.</span></p><p><span style="font-family: 'Verdana'">It is also described staged practice of a prescribed method of worship for pleasing and winning the attention of the deity or it can be a deity-less practice of austerities involving meditating upon some aspect of nature as told in specific Vedic Upasanas. Sikhism rejects all this – as you are well aware of. </span></p><p> </p><p><strong><span style="font-family: 'Verdana'">Gian kaand </span></strong><span style="font-family: 'Verdana'">(wisdom; enlightenment)</span></p><p> </p><p><span style="font-family: 'Trebuchet MS'">Acharyas (learned religious leaders) counsel the disciples according to their state of development. Hence they are not for everyone.</span></p><p> </p><p><span style="font-family: 'Verdana'">You are absolutely right in that Islam belives in four stages and the fourth is <strong><em>manzilay maksood</em></strong> (</span><span style="font-family: 'Verdana'">The Truth <strong><em>– Haqiqat)</em></strong></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">1. <strong>Shariat</strong> (Code of conduct),</span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">2. <strong>Triqat </strong>(<em>tyaag</em>; sacrifice), </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">3. <strong>Maarfat </strong>(Divine Knowledge) </span></span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'">4. <strong>Haqqikat</strong> (Truth) – the objective. Guru Nanak Ji wants to take us to Truth like the Islam.</span></span></p><p> </p><p><strong><span style="font-family: 'Arial'">Guru Nanak and Islam agree with the final destination - only the approach may vary.</span></strong></p><p> </p><p><strong><em><span style="color: black"><span style="font-family: 'Verdana'">Par aseen doosrey dharma toan kee lenaa denaa!</span></span></em></strong><strong><span style="color: black"><span style="font-family: 'Verdana'"> And you are right that “u<strong>nlike Islam and Hindus, it seems Guru Nanak has dived deeper” and my article dealt only with Guru Ji’s message in Japji Sahib. </strong></span></span></strong></p><p> </p><p><span style="font-family: 'Verdana'">Guru Ram Das (the Fourth Nanak) composed four hymns (Four Laavs) as the core part of the wedding ceremony (Anand Karaj – Ceremony of Bliss) which bids the couple in Holy Matrimony</span></p><p> </p><p><span style="font-family: 'Verdana'">The four <em>laavs</em> define the four phases (or facets) of righteous living through which a person progresses towards his ultimate goal, i.e. to be one with God or in other words for his soul to merged with the Universal Soul <em>(parmatma). Your comments in quotation marks.</em> </span></p><p> </p><p><span style="font-family: 'Arial Black'">1. </span><span style="font-family: 'Arial Black'">To fulfil the duties of wedded life (life of the householder); to perform good deeds and follow the path of righteousness, </span></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial Black'">“In the first level</span></span><span style="color: black"><span style="font-family: 'Verdana'">, 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>.”</span></span></p><p> </p><p><span style="font-family: 'Arial Black'">2. </span><span style="font-family: 'Arial Black'">To understand ones inner self and to search the path of realising God.</span></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial Black'">“In the second stage</span></span><span style="color: black"><span style="font-family: 'Verdana'"> (Gian Khand) the seeker dwells <strong><u>on the glory of God</u></strong> and has a yearning for union with Him.” </span></span></p><p> </p><p><span style="font-family: 'Arial Black'">3. </span><span style="font-family: 'Arial Black'">To experience the ecstasy of mind.</span></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial Black'">“In the third stage</span></span><span style="color: black"><span style="font-family: 'Verdana'"> (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.” </span></span></p><p> </p><p><span style="font-family: 'Arial Black'">4. </span><span style="font-family: 'Arial Black'">Unification with God. Attainment of the true Lord with the Grace of the guru. Mind body and soul are fixed on the Lord and only his Name rings in the heart.</span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Arial Black'">“In the fourth stage</span></span><span style="color: black"><span style="font-family: 'Verdana'">(Karam Khand) he attains ‘<strong>blissful state’, state of nibbana</strong> equipoise and tranquility and renounces the desires and expectations arising from worldly life.”</span></span></em></p><p> </p><p><strong><em><span style="color: black"><span style="font-family: 'Verdana'">You further wrote:</span></span></em></strong></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">“By this time the devotee is almost merged into Him. In such a case, the fifth realm sachkhand does not belong to the devotee; 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: 'Arial Black'">A</span></span></em><span style="color: black"><span style="font-family: 'Arial Black'">greed.</span></span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">And then again:</span></span></em></p><p> </p><p><em><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.” </span></span></em><span style="color: black"><span style="font-family: 'Arial Black'">Again agreed.</span></span></p><p> </p><p><em><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.”</span></span></em></p><p> </p><p><span style="font-family: 'Arial Black'">Have you personal experience of this? If so, please elaborate.</span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">“I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God.” </span></span></em></p><p> </p><p><span style="color: black"><span style="font-family: 'Arial Black'">I am glad you have used the word ‘think’ in the above statement and not ‘know’. You will again need to expand on this – ‘think statements’ without further detail and back up leaves the reader ‘high and dry’. Kindly </span></span><span style="font-family: 'Arial Black'">elaborate.</span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">“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></em></p><p> </p><p><span style="font-family: 'Arial Black'">In my humble opinion Saram Khand is an advanced stage of spiritual awareness wherein lies unparalleled beauty and grace. How can this precede Dharam Khand and Gian Khand.</span></p><p> </p><p><span style="color: black"><span style="font-family: 'Verdana'"><em>“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”. </em></span></span><span style="color: black"><span style="font-family: 'Arial Black'">Agreed</span></span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">“Guru Nanak regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, and selfless actions can bring a person closer to realizing Him. This world according to Sikhism, is “the abode of God”.Dharam Saala’ ‘Inn’ - a place where people are on the move stay for some time and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala.” </span></span></em><span style="color: black"><span style="font-family: 'Arial Black'">Agreed</span></span></p><p> </p><p><em><span style="color: black"><span style="font-family: 'Verdana'">“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 God has assigned the earth for the humans to live a virtuous life.” </span></span></em></p><p> </p><p><span style="font-family: 'Arial Black'">I think it is best to end with this beautiful and educational shabad – as thay all are.</span></p><p> </p><p><span style="font-family: 'Raavi'">ਗਉੜੀ</span><span style="font-family: 'Raavi'">ਚੇਤੀ</span><span style="font-family: 'Raavi'">ਮਹਲਾ</span><span style="font-family: 'Raavi'">੧</span><span style="font-family: 'Mangal'">॥</span><span style="font-family: 'Raavi'">ਕਤ</span><span style="font-family: 'Raavi'">ਕੀ</span><span style="font-family: 'Raavi'">ਮਾਈ</span><span style="font-family: 'Raavi'">ਬਾਪੁ</span><span style="font-family: 'Raavi'">ਕਤ</span><span style="font-family: 'Raavi'">ਕੇਰਾ</span><span style="font-family: 'Raavi'">ਕਿਦੂ</span><span style="font-family: 'Raavi'">ਥਾਵਹੁ</span><span style="font-family: 'Raavi'">ਹਮ</span><span style="font-family: 'Raavi'">ਆਏ</span><span style="font-family: 'Mangal'">॥</span><span style="font-family: 'Times New Roman'"> {</span><span style="font-family: 'Raavi'">ਪੰਨਾ</span><span style="font-family: 'Times New Roman'"> 156}</span></p><p><span style="font-family: 'Tahoma'">ka<u>t</u> kee maa-ee baap ka<u>t</u> kayraa ki<u>d</u>oo thaavhu ham aa-ay.</span></p><p> </p><p></p><p><strong><em><span style="font-family: 'Verdana'">If we were to ask ourselves the two questions: </span></em></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Who is our Father? Who is our Mother? </span></strong></p><p><strong><span style="font-family: 'Verdana'">We may reply that from within the fire and the bubble were we sprung.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Scientists put forward several theories regarding the origin of man;</span></strong></p><p><strong><span style="font-family: 'Verdana'">Genesis (Bible) presents another alternative. The debate goes on and on. </span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">But more importantly another question crops up?</span></strong></p><p><strong><span style="font-family: 'Verdana'">For what purpose were we born? This is perhaps a harder question to answer and therefore, not many bother to address it.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Guru Ji says:</span></strong></p><p><strong><span style="font-family: 'Verdana'">O Lord, no one can measure Thy wisdom. My (man's) knowledge is very limited. My (his) shortcomings are innumerable; my deficiencies are unquantifiable.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">In the cycle of birth and death we have assumed many forms; for example, many times were we reborn as trees, plants, and beasts.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Many times we dwelt as serpents, and yet many times we were flown as birds.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Man in his limited wisdom, commits many sins, thinking and hoping nobody watches over him.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">But how mistaken he is, he may forever be watchful and look around him, but he can never hide from Thee.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">I have visited many banks of sacred rivers; I have also seen the Nine Regions; I have been to many shopping arcades, cities and market places.</span></strong></p><p> </p><p><span style="font-family: 'Verdana'"><strong>If the trader or the pilgrim were to weigh up his actions in his heart, his sins will far outweigh his virtues.</strong></span></p><p> </p><p><strong><span style="font-family: 'Verdana'">Man's sins are as immeasurable as the water that fills the seas and the oceans.</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">O Lord take mercy upon or souls and extend a little pity to keep this mankind (laden with sins) afloat; for without Thy Grace, which can keep stones afloat, it will for sure drown. </span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Man's soul burns in the fire of ignorance and sin; his innerself is being shredded by unseen scissors of worldly desires and vain pursuits,</span></strong></p><p> </p><p><strong><span style="font-family: 'Verdana'">Pray Nanak that man may come to terms with the Lord's Order so that he may forever live blissfully.</span></strong></p><p><strong><em><span style="font-family: 'Verdana'">(Translation: R.S."Arshi" )</span></em></strong></p><p> </p><p><span style="font-family: 'Verdana'">Apologies in advance for the long response and any errors.</span></p><p></p><p><span style="font-family: 'Verdana'">Best wishes</span></p><p></p><p><span style="font-family: 'Verdana'">Humbly</span></p><p> </p><p><span style="font-family: 'Verdana'">Rajinder Singh ‘Arshi’</span></p></blockquote><p></p>
[QUOTE="arshi, post: 116801, member: 9479"] [B][FONT=Verdana]Sahni Ji[/FONT][/B] [FONT=Verdana]Gurfateh[/FONT] [FONT=Verdana]The contributions and response to the article inspired me to make time and reflect further on the spiritual issues of the soul. However, when discussing, debating issues it is customary to first get [B][U]direct[/U][/B] response to one’s article – but no such direct response was forthcoming from you [B][U]in relation to the article[/U][/B]. A simple ‘drop in’ makes it difficult as to how to respond and from where to begin. This can only be tackled in two ways – either by a brief reply which I gave earlier or a detailed analysis of the respondent’s contribution which I am now going to undertake – I do not believe in half measures as no one gains from these.[/FONT] [B][FONT=Verdana]Hinduism speaks of two stages to the final destination – Gian Kaand (kanda). [/FONT][/B] [B][FONT=Verdana]1. Karam Kaand (actions; by body)[/FONT][/B] [B][FONT=Verdana]2. Upasana Kaand (meditation; by mind):[/FONT][/B] [B][FONT=Verdana]Upasna,[/FONT][/B][FONT=Verdana] which [B]literally means "Sitting near", [/B]denotes a prescribed method for approaching a Deity or God.[/FONT][FONT=Times New Roman] One [/FONT][FONT=Verdana]meditates on the all-pervading Brahman as some aspect of creation e.g. fire, water, food, mind etc.[/FONT] [FONT=Verdana]It is also described staged practice of a prescribed method of worship for pleasing and winning the attention of the deity or it can be a deity-less practice of austerities involving meditating upon some aspect of nature as told in specific Vedic Upasanas. Sikhism rejects all this – as you are well aware of. [/FONT] [B][FONT=Verdana]Gian kaand [/FONT][/B][FONT=Verdana](wisdom; enlightenment)[/FONT] [FONT=Trebuchet MS]Acharyas (learned religious leaders) counsel the disciples according to their state of development. Hence they are not for everyone.[/FONT] [FONT=Verdana]You are absolutely right in that Islam belives in four stages and the fourth is [B][I]manzilay maksood[/I][/B] ([/FONT][FONT=Verdana]The Truth [B][I]– Haqiqat)[/I][/B][/FONT] [COLOR=black][FONT=Verdana]1. [B]Shariat[/B] (Code of conduct),[/FONT][/COLOR] [COLOR=black][FONT=Verdana]2. [B]Triqat [/B]([I]tyaag[/I]; sacrifice), [/FONT][/COLOR] [COLOR=black][FONT=Verdana]3. [B]Maarfat [/B](Divine Knowledge) [/FONT][/COLOR] [COLOR=black][FONT=Verdana]4. [B]Haqqikat[/B] (Truth) – the objective. Guru Nanak Ji wants to take us to Truth like the Islam.[/FONT][/COLOR] [B][FONT=Arial]Guru Nanak and Islam agree with the final destination - only the approach may vary.[/FONT][/B] [B][I][COLOR=black][FONT=Verdana]Par aseen doosrey dharma toan kee lenaa denaa![/FONT][/COLOR][/I][/B][B][COLOR=black][FONT=Verdana] And you are right that “u[B]nlike Islam and Hindus, it seems Guru Nanak has dived deeper” and my article dealt only with Guru Ji’s message in Japji Sahib. [/B][/FONT][/COLOR][/B] [FONT=Verdana]Guru Ram Das (the Fourth Nanak) composed four hymns (Four Laavs) as the core part of the wedding ceremony (Anand Karaj – Ceremony of Bliss) which bids the couple in Holy Matrimony[/FONT] [FONT=Verdana]The four [I]laavs[/I] define the four phases (or facets) of righteous living through which a person progresses towards his ultimate goal, i.e. to be one with God or in other words for his soul to merged with the Universal Soul [I](parmatma). Your comments in quotation marks.[/I] [/FONT] [FONT=Arial Black]1. [/FONT][FONT=Arial Black]To fulfil the duties of wedded life (life of the householder); to perform good deeds and follow the path of righteousness, [/FONT] [COLOR=black][FONT=Arial Black]“In the first level[/FONT][/COLOR][COLOR=black][FONT=Verdana], 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].”[/FONT][/COLOR] [FONT=Arial Black]2. [/FONT][FONT=Arial Black]To understand ones inner self and to search the path of realising God.[/FONT] [COLOR=black][FONT=Arial Black]“In the second stage[/FONT][/COLOR][COLOR=black][FONT=Verdana] (Gian Khand) the seeker dwells [B][U]on the glory of God[/U][/B] and has a yearning for union with Him.” [/FONT][/COLOR] [FONT=Arial Black]3. [/FONT][FONT=Arial Black]To experience the ecstasy of mind.[/FONT] [COLOR=black][FONT=Arial Black]“In the third stage[/FONT][/COLOR][COLOR=black][FONT=Verdana] (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.” [/FONT][/COLOR] [FONT=Arial Black]4. [/FONT][FONT=Arial Black]Unification with God. Attainment of the true Lord with the Grace of the guru. Mind body and soul are fixed on the Lord and only his Name rings in the heart.[/FONT] [I][COLOR=black][FONT=Arial Black]“In the fourth stage[/FONT][/COLOR][COLOR=black][FONT=Verdana](Karam Khand) he attains ‘[B]blissful state’, state of nibbana[/B] equipoise and tranquility and renounces the desires and expectations arising from worldly life.”[/FONT][/COLOR][/I] [B][I][COLOR=black][FONT=Verdana]You further wrote:[/FONT][/COLOR][/I][/B] [I][COLOR=black][FONT=Verdana]“By this time the devotee is almost merged into Him. In such a case, the fifth realm sachkhand does not belong to the devotee; 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=Arial Black]A[/FONT][/COLOR][/I][COLOR=black][FONT=Arial Black]greed.[/FONT][/COLOR] [I][COLOR=black][FONT=Verdana]And then again:[/FONT][/COLOR][/I] [I][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.” [/FONT][/COLOR][/I][COLOR=black][FONT=Arial Black]Again agreed.[/FONT][/COLOR] [I][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.”[/FONT][/COLOR][/I] [FONT=Arial Black]Have you personal experience of this? If so, please elaborate.[/FONT] [I][COLOR=black][FONT=Verdana]“I think one cannot adopt any step for Dharam Khand or reach Gian Khand without the saram (efforts) and Grace (Karam Khand) of God.” [/FONT][/COLOR][/I] [COLOR=black][FONT=Arial Black]I am glad you have used the word ‘think’ in the above statement and not ‘know’. You will again need to expand on this – ‘think statements’ without further detail and back up leaves the reader ‘high and dry’. Kindly [/FONT][/COLOR][FONT=Arial Black]elaborate.[/FONT] [I][COLOR=black][FONT=Verdana]“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][/I] [FONT=Arial Black]In my humble opinion Saram Khand is an advanced stage of spiritual awareness wherein lies unparalleled beauty and grace. How can this precede Dharam Khand and Gian Khand.[/FONT] [COLOR=black][FONT=Verdana][I]“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”. [/I][/FONT][/COLOR][COLOR=black][FONT=Arial Black]Agreed[/FONT][/COLOR] [I][COLOR=black][FONT=Verdana]“Guru Nanak regards the world not as a place of suffering, but as a meaningful creation of God wherein noble, truthful, and selfless actions can bring a person closer to realizing Him. This world according to Sikhism, is “the abode of God”.Dharam Saala’ ‘Inn’ - a place where people are on the move stay for some time and then leave; these travelers have no sense of belonging towards the ‘Dharam Saala.” [/FONT][/COLOR][/I][COLOR=black][FONT=Arial Black]Agreed[/FONT][/COLOR] [I][COLOR=black][FONT=Verdana]“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 God has assigned the earth for the humans to live a virtuous life.” [/FONT][/COLOR][/I] [FONT=Arial Black]I think it is best to end with this beautiful and educational shabad – as thay all are.[/FONT] [FONT=Raavi]ਗਉੜੀ[/FONT][FONT=Raavi]ਚੇਤੀ[/FONT][FONT=Raavi]ਮਹਲਾ[/FONT][FONT=Raavi]੧[/FONT][FONT=Mangal]॥[/FONT][FONT=Raavi]ਕਤ[/FONT][FONT=Raavi]ਕੀ[/FONT][FONT=Raavi]ਮਾਈ[/FONT][FONT=Raavi]ਬਾਪੁ[/FONT][FONT=Raavi]ਕਤ[/FONT][FONT=Raavi]ਕੇਰਾ[/FONT][FONT=Raavi]ਕਿਦੂ[/FONT][FONT=Raavi]ਥਾਵਹੁ[/FONT][FONT=Raavi]ਹਮ[/FONT][FONT=Raavi]ਆਏ[/FONT][FONT=Mangal]॥[/FONT][FONT=Times New Roman] {[/FONT][FONT=Raavi]ਪੰਨਾ[/FONT][FONT=Times New Roman] 156}[/FONT] [FONT=Tahoma]ka[U]t[/U] kee maa-ee baap ka[U]t[/U] kayraa ki[U]d[/U]oo thaavhu ham aa-ay.[/FONT] [COLOR=black][FONT=Verdana][/FONT][/COLOR] [B][I][FONT=Verdana]If we were to ask ourselves the two questions: [/FONT][/I][/B] [B][FONT=Verdana]Who is our Father? Who is our Mother? [/FONT][/B] [B][FONT=Verdana]We may reply that from within the fire and the bubble were we sprung.[/FONT][/B] [B][FONT=Verdana]Scientists put forward several theories regarding the origin of man;[/FONT][/B] [B][FONT=Verdana]Genesis (Bible) presents another alternative. The debate goes on and on. [/FONT][/B] [B][FONT=Verdana]But more importantly another question crops up?[/FONT][/B] [B][FONT=Verdana]For what purpose were we born? This is perhaps a harder question to answer and therefore, not many bother to address it.[/FONT][/B] [B][FONT=Verdana]Guru Ji says:[/FONT][/B] [B][FONT=Verdana]O Lord, no one can measure Thy wisdom. My (man's) knowledge is very limited. My (his) shortcomings are innumerable; my deficiencies are unquantifiable.[/FONT][/B] [B][FONT=Verdana]In the cycle of birth and death we have assumed many forms; for example, many times were we reborn as trees, plants, and beasts.[/FONT][/B] [B][FONT=Verdana]Many times we dwelt as serpents, and yet many times we were flown as birds.[/FONT][/B] [B][FONT=Verdana]Man in his limited wisdom, commits many sins, thinking and hoping nobody watches over him.[/FONT][/B] [B][FONT=Verdana]But how mistaken he is, he may forever be watchful and look around him, but he can never hide from Thee.[/FONT][/B] [B][FONT=Verdana]I have visited many banks of sacred rivers; I have also seen the Nine Regions; I have been to many shopping arcades, cities and market places.[/FONT][/B] [FONT=Verdana][B]If the trader or the pilgrim were to weigh up his actions in his heart, his sins will far outweigh his virtues.[/B][/FONT] [B][FONT=Verdana]Man's sins are as immeasurable as the water that fills the seas and the oceans.[/FONT][/B] [B][FONT=Verdana]O Lord take mercy upon or souls and extend a little pity to keep this mankind (laden with sins) afloat; for without Thy Grace, which can keep stones afloat, it will for sure drown. [/FONT][/B] [B][FONT=Verdana]Man's soul burns in the fire of ignorance and sin; his innerself is being shredded by unseen scissors of worldly desires and vain pursuits,[/FONT][/B] [B][FONT=Verdana]Pray Nanak that man may come to terms with the Lord's Order so that he may forever live blissfully.[/FONT][/B] [B][I][FONT=Verdana](Translation: R.S."Arshi" )[/FONT][/I][/B] [FONT=Verdana]Apologies in advance for the long response and any errors.[/FONT] [FONT=Verdana]Best wishes[/FONT] [FONT=Verdana]Humbly[/FONT] [FONT=Verdana]Rajinder Singh ‘Arshi’[/FONT] [/QUOTE]
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